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STEPS TO HOLINESS 



REV. FRED LEWIS NILES. 




WITH AN INTRODUCTION 



REV. W. M. PUFFER, M. A. 



M. W. KNAPP, 

Publisher of Pentecostal Holiness Literature, 
Revivalist Office, Cincinnati, O. 

Copyright, 1898, by M. W. Knapp. 



The Full Salvation 
Quarterly for 1898. 



FOUR HOLINESS BOOKLETS 
Postpaid, for Only 30 Cents. 



January.— "Salvation Melodies." Abridged from Tears and 

Triumphs, Nos. i and 2. 
April. — "Gibeonites No. 2; or, Helps to Holiness," by B. S. 

Taylor. 
July. — See Later Notice. 
October.— See Later Notice. 



C 



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ONDENSED. 




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OUND, 

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NOW IS THE TIME TO SUBSCRIBE. 

30c. Per Year. It and the Pentecostal Holiness Library, 
$1.25. The Revivalist and both, $1.50. 



CHEAPER 

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These Stimulate, Delight and Edify. 



The following back numbers can be had on receipt of price: 






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Victory, W. B. Godbey. 

Holy Land, W. B. Godbey. 

Salvation Papers, S. A. Keen. 

The Better Way (abridged), B. Carradine. 

(Out of Print.) 

Sins versus Infirmities, B. S. Taylor. 

Pentecostal Sanctification, S. A. Keen. 

The Ideal Pentecostal Church, Seth C. Rees. 

Pentecostal Preachers, M. W. Knapp. 

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desire to help spread Scriptural Holiness; if you want booklets so con- 
densed that you can get time to read them, and yet so readable that they 
mil not tire, then get the above. 

Over 50,000 copies proves The Quarterly's worth. 

May we not hear from you? Address 



Steps to Holiness. 



BY 

REV. FRED LEWIS NILES. 



With an introduction 

BY 

REV. W. M. PUFFER, M. A. 




a 6 1898 



Publisher of Pentecostal Holiness Literature, 
Revivalist Office, Cincinnati, O. 



Copyright, 1898, by M. W. Knapp. 



1st COPY, 
1898. 



TWO 



' S RECEIVED' 



,_. u 



- 



The Library 
of Congress 



INGTON 



v\ 



TABLE OF CONTENTS. 



PAGE. 

Dedication 2 

Preface 3 

Introduction 5 

CHAPTER I. 

Scriptural Holiness Defined 8 

CHAPTER II. 
Holiness a Necessity 16 

CHAPTER III. 
Holiness — When Attained 26 

CHAPTER IV. 
Holiness and Consecration 36 

CHAPTER V. 
Holiness by Faith 46 

CHAPTER VI. 

Holiness and Its Evidence 54 

CHAPTER VII. 
Holiness and Growth 64 

CHAPTER VIII. 
Holiness and The Holy Spirit 72 

CHAPTER IX. 
Holiness — How Retained 81 



PREFACE. 



I desire to set forth, in few words, my reasons for 
writing and publishing this little book. I have long felt 
the need of introducing holiness literature among the peo- 
ple with whom the Lord has called me to labor; and, while 
I have succeeded in doing this in a measure, yet rnany 
Christian homes have no books or papers on the full salva- 
tion line. I have been much grieved over this, for I saw 
that they greatly needed the help such literature would 
give them. What was I to do? At first I thought of 
printing tracts and distributing them gratuitously; but 
experience taught me that, in connection with these, 
something more was needed. 

( ' Why not write and publish a little book of your 
own for your people? They would purchase your book, 
being their pastor, when they could not be induced to 
purchase others." This came as a suggestion, from 
whence I knew not then; afterwards, it deepened into 
an impression, and that impression has remained with me 
for more than two years. I believe, therefore, that the 
impression was born of the Holy Spirit. Other things 
have confirmed me in that belief. Nearly all of these 
chapters have appeared, from time to time, in the Michi- 
gan Christian Advocate, and many, both personally and 

3 



4 PREFACE. 

by letter, have commended them ana assured me that 
they had been a blessing to them. 

Obedient to what I believe to be the will of God, as 
manifested by the Holy Spirit, I send this little book 
forth to my present and former pastorates, with the 
modest hope that it may reach out beyond this limit, and 
bless multitudes who are ' ' hungering and thirsting after 
righteousness." F. L. NiLES. 

DeWitt, Mich , Feb. i, 1898. 



INTRODUCTION. 



The world has always been thinking and saying, 
"The fortunate man is he who is rich, in good health, 
prosperous in the affairs of this life." This is the condi- 
tion that the world is ever holding up before its thought 
as that to be most desired. But when Jesus, the Divine 
Teacher, gave that wonderful description of the man whom 
He, with His all-including view of human life, knows to 
be in the most fortunate condition, He described him by 
these words: " Meek," "poor in spirit," "mourning," 
"merciful," " a' peacemaker," "pure in heart," one 
"hungering and thirsting after righteousness." Some 
learn from Jesus this conception of the state in life that 
is to be most prized. Some as their great desire, like 
keen hunger and thirst, want, more than any bodily or 
worldly advantage, the Christlike life, and having this, 
whatever else they may or may not have, think them- 
selves to be " blessed." Those who have this life, have 
themselves been living and leading others to live the 
human life; for human beings are God-imaged. They 
have souls. They are immortal. How people forget the 
true life of humanity! Of all kinds of work, what can 
be more worthy than to help human beings, prone to fall 
to low levels, to live the true life of humanity. 



INTRODUCTION. 



The life of the blessed man is taught by Jesus; and 
He, only of all who have appeared on earth, has perfectly 
exemplified it. What blessings He has given to many, 
who have complied with His invitation, "Come unto 



me 



l ' 



Many hymns and many books have been sent forth, to 
bless men and women, which have expressed the thoughts 
and experiences of those who by Christ's standard have 
been ' ' blessed ' ' ; because the) 7 hungered and thirsted 
after righteousness, and have verified the promise that 
they should be filled. The great wealth in Christian 
hymns and in descriptions of the Christian way and its 
blessings, are among the rich possessions of the followers 
of Jesus. This wealth is constantly increased. God is 
among his people. 

The author of this book has been preaching and living, 
to the blessing of many, the truths of which he writes. 
His own life, with all his powers, is devoted to his I,ord. 
It is of the most exceeding importance to him that Chris- 
tians should live up to the fullness of their privilege. 
His soul is intensely and continuously moved with this 
desire. Its clear statements and spirit of earnest devo- 
tion will make this book a blessing to those who read it. 
It will stimulate them to seek the highest things the 
L,ord has for his people. Indeed, one of the chief bene- 
fits of much reading of such books as this is to make the 
soul utterly dissatisfied with anything less than the most 
entire consecration to God, and " to be strengthened with 
might by His Spirit in the inner man." 



INTRODUCTION. 7 

May this book accomplish in large measure that for 
which it has been sent forth. 

It has been written as a loving service for the Lord 
Christ, and the power of the Holy Spirit will be with it 
on its way. W. M. Puffer. 

Lansing, Mich., Dec. 10, 1897. 



STEPS TO HOLINESS. 



CHAPTER I. 

SCRIPTURAL HOUNESS DEFINED. 

In such terms as " holiness, " " perfect love," " full 
assurance of faith," ''wholly sanctified," " baptism with 
the Holy Ghost," "saved unto the uttermost," " purity 
of heart," etc., each term has its peculiar signification, 
but we shall here use the term ' ' holiness ' ' in its highest 
sense as synonymous with these other terms. 

It is highly essential that we have a correct view of 
the Scriptural import of holiness. We can not urge this 
too much. A large amount of opposition to Christian 
perfection would be avoided, if people held a more con- 
sistent and perfect knowledge of the subject. Some one 
has well said : ' ' No regenerate element in the believer 
can oppose holiness. He may oppose something he thinks 
is holiness, but his justification never opposes sanctifica- 
tion." 

Mr. Fletcher quotes Archbishop Leighton as saying 
that he questioned whether a man was truly converted 
who did not sincerely "goon to perfection," and heart- 
ily endeavor to "perfect holiness in the fear of God." 
St. John seemed to hold this view (I. John iii. 3). 

8 



SCRIPTURAL HOLINESS DEFINED. 9 

Therefore, before a seeker takes one step in an effort 
to obtain the experience of the blessing of entire sanctifi- 
cation, let him candidly and prayerfully inquire as to the 
true meaning of holiness in its relation to man, under our 
Redeemer's evangelical law of liberty. Perhaps it would 
be more correct to say, "let this inquiry be his first 
step." In order to obtain the blessing of holiness, we 
must perceive the mark, and then aim directly for it, 
being careful to aim neither too high nor too low. 

What, then, is holiness ? L,et those whose words come 
to us with authority answer. 

It is loving God with all the heart, soul, mind, and 
strength. "And the I,ord thy God will circumcise thine 
heart, and the heart of thy seed, to love the L,ord thy 
God with all thine heart, and with all thy soul, that thou 
mayest live " (Deut. xxx. 6). 

It is being pure in heart. " Blessed are the pure in 
heart: for they shall see God" (Matt. v. 8). 

It is being perfect. "Be ye therefore perfect, even 
as your Father which is in heaven is perfect" (Matt, 
v. 48). Or, as St. John describes it, it is being "perfect 
in love." " In him verily is the love of God perfected " 
(I. John ii. 5). 

It is a condition in which the Lord imputeth not in- 
iquity, and where there is no guile. "Blessed is the 
man unto whom the L,ord imputeth not iniquity, and in 
whose spirit there is no guile" (Psa. xxxii. 2). 

It is being free from sin. " Being made free from sin, 



IO STEPS TO HOLINESS. 

and become servants to God, ye have 3^our fruit unto 
holiness " (Rom. vi. 22). 

It is crucifixion of our old man, and the destruction 
of the body of sin. " Knowing this, that our old man is 
crucified with him, that the bod}' of sin might be de- 
stroyed " (Rom. vi. 6). 

''It is the habitual disposition of soul which, in the 
sacred writings, is termed holiness, and which directly 
implies the being cleansed from sin, ' from all filthiness 
of the flesh and spirit ' ; and, by consequence, the being 
endued with those virtues which were in Christ Jesus; 
the being so ' renewed in the image of our mind ' as to be 
perfect, as our Father in heaven is perfect " ( Wesley). 

Holiness in its relation to man is synonymous with 
Christian perfection. 

' ' We give the name of ' Christian perfection ' to that 
maturity of grace and holiness which established adult 
believers attain to under the Christian dispensation; and 
thus we distinguish that maturity of grace, both from 
the ripeness of grace, which belongs to the dispensation 
of the Jews below us, and from the ripeness of glory, 
which belongs to departed saints above us. Hence it 
appears that by ' Christian perfection ' we mean nothing 
but the cluster and maturity of the graces which com- 
pose the Christian character in the church militant. In 
other words, Christian perfection is a spiritual constel- 
lation made up of those gracious stars, perfect repent- 
ance, perfect faith, perfect humility, perfect meekness, 
perfect self-denial, perfect resignation, perfect hope, per- 



SCRIPTURAL HOLINESS DEFINED. II 

feet charity for our visible enemies, as well as for our 
earthly relations; and, above all, perfect love for our 
invisible God, through the explicit knowledge of our 
Mediator, Jesus Christ. And as the last star is always 
accompanied by all the others, as Jupiter is by his satel- 
lites, we frequently use the phrase, 'perfect love,' in- 
stead of the word perfection, understanding by it the 
pure love of God shed abroad in the heart of estab- 
lished believers by the Holy Ghost, which is abundantly 
given them under the fulness of the Christian dispensa- 
tion " {Fletcher). 

"As a privilege of the covenant, its [sanctification] 
principle is twofold: purification from sin, consecration 
to God; holiness being the state resulting from these. 
As a gift of grace, it is declared to be perfect in the 
design of the Spirit; and full provision is made for the 
entire sanctification of the believer in the present life, 
even as full provision is made for his finished righteous- 
ness and perfect Sonship ' ' {Pope) . 

"We believe it a Christian's privilege to attain to a 
state in which he will be entirely free from cln, properly 
so called, both inward and outward; a state in which he 
will do no act involving guilt, in which he will possess 
no unholy temper, in which the entire outward man of 
the life, and the entire inward man of the heart, will be 
pure in the sight of God. It is not said that evil and 
vicious suggestions will not be made to the soul in such a 
state, but both that there will be no outward compliance 
nor inward sympathy with the suggestion" (Foster). 



12 STEPS TO HOLINESS. 

Whedon, in commenting on the words, "Blessed are 
the pure in heart" says: "Here is a trait of character 
which God's Spirit can alone produce. This is sanctifi- 
cation. It may exist in different degrees. It may be 
partial; it may be complete. Even when complete, it 
may, in this world, co-exist with many an error of judg- 
ment, and many a defect of temperament. Yet it enables 
us to live without offending God, so as to maintain for us 
the permanent undiminished fulness of the divine appro- 
bation. And when the heart is clean, the eye is clear. 
When purity makes us like God, then can we realize and 
see His countenance. The eye of the pure spirit beholds 
the pure Spirit. Through the beams he shed down upon 
us, we can look up and see the face that shines. In the 
light of his smile, we behold his smile. So the pure in 
heart shall see God." 

" Holiness is that state or condition of man's spiritual 
nature in this life after inborn depravity, or native pro- 
pensity to sin, is removed. When this carnal principle 
disappears, all depraved affections depart with it; for 
depravity is the source of envy, jealousy, revenge ha- 
tred, self-will, worldliness, and all other perverse disposi- 
tions. When all these are gone, the opposite and holy 
tempers exist without any antagonisms, and the purified 
nature drifts by its own affinities toward the holy and 
the heavenly " {Baker). 

The foregoing we believe to be a clear, though con- 
cise, statement of Christian holiness. If you have read 
carefully, you have seen that it is not to be understood 



SCRIPTURAL HOLINESS DEFINED. 1 3 

as a state of infallibility; but may, "in this world, co- 
exist with many an error of judgment, and many a de- 
fect of temperament." No mere man was ever infallible, 
though many have been holy; hence holiness is not 
infallibility. God has ever shown his disfavor for such 
a pretension of man. When, in 1870, a general council 
in Rome proclaimed the infallibility of the popes in mat- 
ters of doctrine, a tempest darkened the sky, and the roll 
of thunder drowned the voices of the council. We know 
of no writer on the subject who has claimed that entire 
sanctification experienced, places one beyond the possi- 
bility of error. 

Again: If you have carefully observed what we claim 
for holiness, you have discovered that it is not absolute 
perfection, angelical, or Adamic. What we mean is, that 
no man, purely such, was ever perfect as God, angels, or 
as Adam before he fell. Therefore, Christian perfection 
is such only relatively. It is a perfection with the empha- 
sis on the C/iristian. Its quality is as God's, to be sure, 
but its quantity infinitely lower. " Be ye therefore per- 
fect, even as your Father which is in heaven is perfect." 

It has not been claimed that it places one be}^ond the 
reach of temptation. On the contrary, it may increase 
the assaults of the enemy, but it will also increase one's 
power of resistance. Jesus was tempted, for it is written 
of him, "And he was there in the wilderness forty days, 
tempted of Satan." " Inasmuch as he hath suffered, be- 
ing tempted, he is able to succour them that are tempted." 
It is Satan's work to buffet us, for he seeks our destrnc- 



14 STEPS TO HOLINESS. 

tion, and Jesus has promised no present exemption from 
these temptations. We must bear in mind, also, that 
such a man may fall. As long as man is exposed to 
temptation, there remains a possibility of his giving way 
to the temptation, thus sinning and falling. St. Paul 
acknowledged the necessity of vigilance in guarding 
against the possibility of becoming a castaway. St. John 
wrote, " My little children, these things write I unto you, 
that ye sin not," showing a glorious possibility of not 
sinning; but he added, " And if any man sin, we have an 
advocate with the Father, Jesus Christ the righteous ' ' 
(I. John ii. i). 

While forming our conception of the Bible standard of 
holiness, in our carefulness to avoid aiming too high, we 
should also guard against putting the standard too low. 
One error is as fatal as the other. We must not neces- 
sarily infer that, because we are living without con- 
demnation, we are cleansed from all sin. It is not 
possible that a justified man, even though he has not 
attained unto holiness, should experience condemnation. 
That would be a contradiction. 

One must not infer that, because he does not sin 
in outward act, he is entirely sanctified. No one can 
sin and retain his justification. The Apostle John claims 
for those who are " born of God," that they can not sin. 
This being born of God is not identical with entire sanc- 
tification. 

In the words of McDonald: "Let us not look too 
high on the one hand, nor too low on the other. If we 



SCRIPTURAL HOLINESS DEFINED. 1 5 

aim at Christian holiness, and miss it in directing our 
efforts to the attainment of the perfection of angels, we 
shall overshoot the mark, and very likely give up our 
hope, and abandon the subject. If we place it too low, 
we may make a profession of entire sanctification, when, 
as Mr. Fletcher very justly says, ' we have not so much as 
attained the mental serenity of a philosopher, or the 
candor of a good-natured, conscientious heathen.' " 

Dear reader, have you followed us closely? Do not 
jump at conclusions. Do not place a misconception upon 
our words. Weigh them carefully, and see if they do 
not agree with God's Word. If they do, accept them 
and act accordingly; if they do not, throw them away 
as worthless. Notwithstanding all of our caution, some 
will misunderstand and misrepresent us; but may God 
bless them to the "perfecting in love" of many. 



CHAPTER II. 

HOUNKSS A NECESSITY. 

1 ' Without holiness no man shall see God. ' ' ' ' Blessed 
are the pure in heart for they shall see God." Holiness 
is not to be played with as children play with toys. It is 
not to be fondled and admired as a costly ornament, 
worthless save as an ornament. It is not something to 
be handled as one handles the rose, feasting the eyes 
upon its beauty, and inhaling its delicious fragrance. 
Holiness is a cold, lifeless, useless thing as a theory alone. 
But holiness is not a thing — it is a condition. It is a 
condition of purity brought about by the baptism with 
the Holy Ghost. It is to be enjoyed and lived out in 
one's life. It is not to be worn as we wear a garment — 
ornamenting only the outward appearance; it is not to be 
brought out and displayed on holidays and other special 
occasions alone. It is to be incorporated into our being — 
" Be ye holy." As an experience, it is invaluable. Its 
seat is in the inner life, and is designed to regulate all 
the outgoings of the life. It purifies the fountain, hence 
the water issuing from it is pure. 

Considering holiness as a condition necessary in order 
to the well-being of man, we present these three points: 

i . Holiness is a necessity as a condition of entering 
heaven. 

16 



HOLINESS A NECESSITY. 1 7 

2. Holiness is necessary in order to one's highest 
happiness. 

3. Holiness is a necessity in order to one's highest 
usefulness. 

It is our purpose, now, to inquire into these state- 
ments, carefully , candidly and with only one desire, and 
that, to arrive at the truth. If we find that these state- 
ments are not borne out by the facts in the case, we shall 
reject them; if, on the contrary, we find them to be true, 
we shall embrace them. Therefore we advance to our 
discussion along these three lines of approach, putting 
each proposition in the form of a question: 

1 . Is holiness necessary in order to enter heaven ? 
There is no need here of an elaborate argument. A sim- 
ple and direct . statement from the Word of God will 
settle the matter to any candid believer. Has God made 
such statements in his Word regarding this matter ? L,et 
us search out some of them if he has. 

W T e turn to Hebrews xii. 14: " Follow peace with all 
men and holiness, without which no man shall see the 
Lord." This permanent acquaintance and fruition is 
alone the heritage of the holy. Nothing could be more 
clear in the light of such a statement from the Word of 
God. 

But we quote again, this time from Matt. v. 8: 
" Blessed are the pure in heart: for they shall see God." 
Here it is definitely stated that the pure in heart shall 
see God. It is not stated in this text, otherwise than 
inferentially, that none but the pure in heart shall see 



1 8 STEPS TO HOLINESS. 

God; but the former statement implies the latter, other- 
wise this declaration of our L,ord would be meaningless 
as well as absurd. But we are not left alone to this in- 
ference. The Bible, in many other places, plainly bears 
out this statement. We quote a few more of them: 
"And there shall in no wise enter into it [heaven] any- 
thing that defileth. ' ' Does not sin defile ? Now there is 
a day, God says, when character is unchangeable. (i He 
that is unjust, let him be unjust still: and he that is 
filthy, let him be filthy still." The unjust and filthy 
can not, therefore, enter heaven. 

Nothing more need be said; God's Word has settled 
it. In fact, we know of no evangelical Christians who 
deny this. Most Christians are willing to acknowledge 
the necessity of holiness in order to enter heaven, but 
differ as to the time when we may become holy. We 
emphasize the fact of the necessity of holiness, hoping to 
arouse believers to immediate activity in its pursuit, 
thereby avoiding the dangers which always come from 
delay. 

There are those, however, not evangelical, who main- 
tain that all go straight into heaven when they die, 
regardless of how they live here, and atone there for 
their sins. This practically denies the atonement of 
Jesus Christ, and involves the ridiculous conclusion, that 
impure men and women enter heaven. It is also main- 
tained by this class, that we must suffer punishment for 
all of our sins, regardless of a Saviour; if not here, then 
after death, thus involving the conclusion of suffering in 



HOLINESS A NECESSITY. 1 9 

heaven. The absurdity of this position is so apparent 
that nothing more respecting it need be said. The fact 
is demonstrated that it is holiness or no heaven. 

" What then," we are interrogated, " become of the 
millions of Christians who are justified but die without 
having become entirely sanctified ? Are they lost ? ' ' 
No. No justified person, remaining thus, can be lost. 
' ' Then does not this prove that holiness is not es- 
sential in order to enter heaven ? ' ' We reply, that 
that is not a necessary inference. Being justified implies 
walking in the light. It is only when we refuse to 
search out the light and walk in it, that we lose our justi- 
fication. Now if these died justified they must have 
walked in the light, and, under those conditions, were 
irresponsible so far as holiness was concerned. Like the 
irresponsible child, therefore, their holiness has been pro- 
vided for by the unconditional atonement of Jesus Christ. 
They enter heaven, but not without holiness. But, dear 
reader, your case and theirs are not parallel. They 
walked in the light and the blood of Jesus Christ cleansed 
them from all sin; but are you walking in the light if 
you refuse to pay the price to become holy ? 

We come now to the second question: 

2. "Is holiness necessary to one's highest happi- 
ness?" But what is happiness? We must have a clear 
understanding of the term before we can answer the 
question. Perhaps we may be able to find the true secret 
of happiness. Any lexicon will give us a definition some- 
thing like this: " Happiness is the pleasurable experience 



20 STEPS TO HOLINESS. 

that springs from the possession of good." It is more 
than pleasure, however. " Pleasure is an arousing of the 
faculties to an intensely agreeable activity." "Happi- 
ness is more rational and serene than pleasure. Pleasure 
is necessarily transient; but happiness is abiding and may 
be eternal." Pleasure is like a spring freshet. When 
the showers cease, the stream subsides. Happiness is 
like a perennial stream, fed by springs and flowing on 
forever. When happiness overflows its banks, it then 
becomes joy, for joy is happiness at the full tide. High- 
est happiness is found, so we have learned, in the free, 
full, unimpeded use of the powers in unselfish service; 
therefore it implies a subjective condition resulting in 
moral agents. That is, there are essential conditions 
upon which happiness is contingent. If these conditions 
are absent there can be no real happiness. That which 
people may term happiness, may be no more than pleas- 
ure. So we inquire, What are these conditions? We 
have already stated that happiness was a pleasureable 
experience resulting from the possession of good, and was 
found in the use of our powers in unselfish service. 
Now selfishness is the very nature of sin. Where self- 
ishness reigns supreme, as in the sinner, there can 
be no happiness. When selfishness remains in the be- 
liever, though under control, he may have happiness, 
but not continuous or unmarred. Where selfishness has 
been eradicated from the heart, happiness will be supreme 
and abiding. So the sinner is not happy; the carnal 
believer not most happy, but the holy man is superla- 



HOLINESS A NECESSITY. 21 

tively happy. The sinner may have pleasure, but purely 
sensual, which never rises to the dignity of happiness. 
The carnal believer has happiness, but the stream is hin- 
dered from flowing continuously by the obstruction of 
carnality. On the margin of an old English Bible, oppo- 
site these words, "Blessed are the pure in heart," were 
the words, " most happy." That is, most happy are the 
pure in heart. 

How thoroughly in accord with reason is this. If 
there is not one cloud between us and God; if there 
is no back talk, on our part, when he declares his will, 
but a heart} 7 and quick response; if we can look right up 
into the face of God, with clean hands and a pure heart, 
then are we most happy. It is the " joy unspeakable 
and full of glory " that Peter tells us about. 

In the fifteenth chapter of John, Jesus speaks of purg- 
ing the branch, in order that it might yield fruit more 
abundantly. He speaks then of the abiding as the re- 
sult of cleansing, and adds: "These things have I 
spoken unto you, that your joy might be full." Who 
can doubt, therefore, that the joy of the Holy Ghost is 
the result of his anointing, and that holiness is necessary 
to one's highest happiness? 

Be holy in order to be happy. We know that this 
seems to be a low motive by which to appeal to man to 
be holy; but we must recognize the fact that the general 
condition of men is such that we can not appeal to them 
from the highest motives. We must recognize man as he 
is, and deal with him accordingly. Jesus urged men to 



22 STEPS TO HOLINESS. 

holiness from these motives. He exhorted them to take 
upon them his yoke and follow him, that they might 
have rest or peace. 

We are now to answer the next and last question : 

3. " Is holiness necessary in order to one's highest 
usefulness?" Viewing the question from our stand- 
point, it seems strange that one should raise the question; 
yet, we know that there are those who are ready to take 
issue with us, if not directly, then infereutially. They 
tell us that sin is necessary to keep one humble; that God 
teaches this when we are told to " remember the pit 
whence we are digged," as though the idea was the in- 
culcation of humility by reminding us of our fallen state. 
This is not the correct idea of the passage; but if it were, 
no one could rightfully infer from it, that sin, in the be- 
liever, in any way contributed to his humility. 

But they go further and tell us that without sin, one 
would become self-righteous and presumptuous. They 
say that a measure of sin is good for discipline. 

Now, no one can for a moment doubt that, if these 
statements are true, then a pure heart is an hindrance, 
rather than an assistance, to one's highest usefulness, be- 
cause humility is an important factor and quality. 

But we maintain that these assumptions are without 
any substantial foundation. Sin is, in no sense, a cause 
of humility, nor in any sense does it contribute to it. Sin 
does not seem to have made the devil humble. He out- 
ranks all of God's intelligent creatures, both in haughti- 
ness and sin, for 



HOLINESS A NECESSITY. 23 

" Th' infernal Serpent; he it was, whose guile, 
Stirr'd up with envy and revenge, deceived 
The mother of mankind, what time his pride 
Had cast him out from Heaven, with all his host 
Of rebel angels, by whose aid aspiring 
To set himself in glory above his peers, 
He trusted to have equaled the Most High, 
If he opposed; and, with ambitious aim 
Against the throne and monarchy of God 
Raised impious war in Heaven, and battled proud 
With vain attempt." 

If sin could make one humble, then, indeed, the meek and 
lowly Jesus, who never sinned, would be less humble 
than Satan. On the contrary, sin tends to pride, vanity 
and selfishness, and these qualities, when they are in any 
degree regnant in man, hinder his usefulness to the ex- 
tent they reign. When these are absent, being eradi- 
cated, man's efficiency has reached its highest degree, 
but capable, of course, of constant development. We 
refer the reader to a few passages from the Bible which 
bear upon this important question: 

"If ye abide in me, and my words abide in you, ye 
shall ask what ye will, and it shall be done unto you" 
(John xv. 7). Now this abiding follows the act of 
cleansing, as one will see by carefully reviewing this 
chapter, and it is directly stated that such have power 
with God. They ask what they will, and it is done. 

Again: Perfect love is the essence of purity. They 
are analogous in that they are concomitant. Technically 
they are not one, any more than regeneration and pardon 



24 STEPS TO HOLINESS. 

are one, but where one exists the other does, for they 
occur simultaneously. So the presence of one assumes 
the presence of the other. In I. John iv. 18, we are told 
that " perfect love casteth out fear," and that " fear hath 
torment." "What hinders one's usefulness more than 
fear? Through fear we let sin go unrebuked, and re- 
frain from confessing Christ. Through fear we become 
derelict in duty, and stray from the path of righteousness. 
Compare the life of Peter when he feared to confess 
Jesus before a little maid, with Peter after Pentecost 
when his heart was purged, and he had received the 
baptism with the Holy Ghost. 

Jesus commanded his disciples to tarry at Jerusalem 
for the enduement with power: " But ye shall receive 
power, after that the Holy Ghost is come upon you; and 
ye shall be witnesses unto me, both in Jerusalem, and 
in Judaea, and in Samaria, and in the uttermost parts of 
the earth." We shall not stop here to prove that the 
baptism with the Holy Ghost produces purity. That 
will be treated in another place. 

What the Christian Church needs is more tarrying in 
the upper- room for the enduement of power. We are 
going into battle unequipped, and before our Commander 
gives the order, which is as foolish as it was for the 
Israelites to march out against the Amalekites and Ca- 
naanites contrary to the command of Moses. ■ ' Go not 
up, for the Lord is not among you; that ye be not smitten 
before your enemies." We ought to strip for the battle. 
We are carrying too much luggage. Drop everything! 



HOLINESS A NECESSITY. 25 

Consecrate all! Many are trying to hold on to their 
money, and friends, and reputation, and worldly socie- 
ties, and a thousand other things, and be a soldier of the 
cross at the same time. L,et us say with David: 

" Create in me a clean heart, O God; and renew a 
right spirit within me. 

11 Cast me not away from thy presence; and take not 
thy holy spirit from me. 

"Restore unto me the joy of thy salvation; and up- 
hold me with thy free spirit. 

" Then will I teach transgressors thy ways; and sin- 
ners shall be converted unto thee." 

This is the secret of soul-winning. 



CHAPTER III. 

HOLINESS — WHEN ATTAINED. 

In the preceding chapter we tried to make clear what 
is meant by holiness in its relation to man. The question 
now before us is: When may holiness be attained? All 
evangelical Christians believe in holiness of heart as a 
necessity in order to live in heaven; but there is a vast 
diversity of opinion as to how and when this is to be 
attained. Lamentable, indeed, but true. 

''One class of extremists," says Foster, "contend 
that character attained in the moment of pardon and 
regeneration, and produced by them conjointly in the be- 
liever, is one of actual holiness, of entire purity, of com- 
plete freedom from sin, of perfect cleansing from inward 
as well as outward corruption and defilement." This 
view, while it is not generally accepted, nevertheless has 
too large a following. Fletcher aptly remarks: "Justifi- 
cation and sanctification are as unlike as the witness upon 
whose testimony a criminal is absolved, and the sentence 
of absolution pronounced by the judge." 

We do not accept this extreme view for several rea- 
sons: First, the precedent condition of entire consecra- 
tion, without which no man can attain holiness as an 
experience, does not seem to be met in the sinner coming 

to God for pardon. Newly awakened of the Hoty Spirit, 

26 



HOLINESS — WHEN ATTAINED. 27 

the sinner sees his guilt and consequent lost condition. 
Pardon is what he is seeking, not purity. He can not 
present his body "a living sacrifice, holy, acceptable 
unto God," because he is not yet alive from the death of 
trespasses and sins. One must have the new heart and 
new spirit, which God gives him at conversion, before he 
can make an entire consecration. 

One may ask: " Does not Christ do a perfect work at 
conversion?" We answer, Yes, always; for, as Sheridan 
Baker remarked: " He does in every case a perfect work 
up to the measure in which the conditions are met. 
When the Creator grows an oak in a barren and sterile 
place, it is as perfect as the conditions will allow, though 
it is scrubby, knotty, and almost worthless. When he 
grows the same tree on a fertile and suitable soil it is 
sound. . . . And because the conditions of entire 
purification are met in different degrees by believers, cor- 
responding degrees or measures of grace are received, en- 
joyed and lived." 

Our second objection to the view of this class of 
extremists, is, that, to our mind, it is not Scriptural. 
Let us examine a few texts: In John xvii. 16, 17, Jesus 
says: " They are not of the world, even as I am not of 
the world. Sanctify them through thy truth." Here 
our Saviour pra3 r s to the Father to sanctify those whom 
he had already acknowledged to be not of the world, 
hence converted. 

Those who hold that conversion and entire sauctifi- 
cation are imparted at the same time, must maintain that 



28 STEPS TO HOLINESS. 

the disciples of Jesus were not converted until Pentecost. 
To refute this argument, let us study the tenth chapter 
of I/Uke: Jesus sent out the seventy " into every city and 
place, whither he himself would come." Did Jesus send 
out unconverted men to preach ? ' ' Behold I send you 
forth as lambs among wolves. ' ' Did Jesus call uncon- 
verted men lambs? "Heal the sick that are therein." 
Did Jesus send out sinners to heal the sick ? The seventy 
went out preaching as Jesus commanded, and returned 
with joy to Jesus, saying, " Even the devils are subject 
unto us through thy name." To which Jesus replied, 
'• Notwithstanding in this rejoice not, that the spirits are 
subject unto you; but rather rejoice, because your names 
are written in heaven." Are the names of the unre- 
generate written in heaven ? And these seventy had not 
yet received the baptism with the Holy Ghost, nor did 
the3^ till Pentecost had fully come. 

Many at Kphesus were converted under the preaching 
of Apollos. Paul visiting the place and finding these 
disciples, asked them: "Have ye received the Holy 
Ghost since ye believed ? ' ' They replied that they had 
not, and then " Paul laid his hands upon them, and the 
Holy Ghost came on them." St. Paul, in writing to the 
Kphesian Christians, said: " Put on the new man, which 
after God is created in righteousness and true holiness." 
In writing to the Thessalonians, he prays that they may 
be sanctified wholly. What more is needed to satisfac- 
torily refute the unscriptural notion of the identity of 
regeneration and sanctification ? 



HOLINESS — WHEN ATTAINED. 29 

Then lastly, this view does not agree with the expe- 
rience of Christians. Here we quote again from Mr. 
Wesley: "We do not know a single instance, in any 
place, of a person's receiving, in one and the same 
moment, remission of sins, the abiding witness of the 
Spirit, and a new and a clean heart." Notwithstand- 
ing Mr. Wesley went to a great deal of pains in the 
inquiry which he made. 

Our observation has been, that, when people have 
held to this view, it has been because they have put the 
standard of Christian holiness too low, and measuring up 
to their standard were deceived into supposing that they 
enjoyed the blessing. 

The other class of extremists do not deny the possi- 
bility of the attainment of holiness, but hold that it can 
not be received in the present life, or, at least, no earlier 
than the death hour. The logical inference from this 
view must of necessitj^ be, that death accomplishes for us 
a work which Christ can not. 

Hear what Mr. Wesley says: " Does the soul's going . 
out of the body effect its purification from indwelling 
sin? If so, is it not something else, not the blood of 
Christ, which cleauseth from all sin ? If his blood cleans- 
eth us from all sin while the soul and body are united, is 
it not in this life ? If when that union ceases, is it not in 
the next ? And is not this too late ? If in the article of 
death, what situation is the soul in when it is neither in 
the body nor out of it ? L,et any one ponder this short 
claim of invincible reasoning, and he must soon perceive, 



30 STKPS TO HOLINESS. 

that to make a death purgatory necessary to cleansing 
from sin, is to take the honor from the blood of Christ; 
and further, that cleansing must take place in the body 
or out of it; if out of the body, then in the next world 
and not in this; if in the body, then before death and 
while the soul is united with the body; and if in this life, 
and in the union of soul and body at all, why not a day 
before death, and if a day, why not a year? " 

So plainly does this invincible reasoning refute every 
claim of these extremists, that nothing further is needed 
than to bring forward some plain declarations of Scrip- 
ture, which bear upon the case. St. Paul writes to the 
Philippians as though some of them, at least, were per- 
fect (Phil. iv. 15). John, in his first epistle, plainly 
shows the possibility and consistency of present Christian 
perfection. For instance: " The anointing which ye have 
received of him abideth in you" (I. John ii. 27). "If 
we walk in the light, as he is in the light, we have fel- 
lowship one with another, and the blood of Jesus Christ 
his Son cleanseth us from all sin " (I. John i. 7). Christ 
commands: " Be ye therefore perfect, even as your Father 
which is in heaven is 'perfect " (Matt. v. 48). Gram- 
marians tell us that imperatives are in the present tense; 
hence, a command to be holy, means to be holy now. 

Paul breathes these words into the ear of God in 
behalf of the Hebrews: "Now the God of peace, that 
brought again from the dead our Lord Jesus, that great 
shepherd of the sheep, through the blood of the everlast- 
ing covenant, make you perfect in every good work to do 



HOLINESS — WHEN ATTAINED. 3 1 

his will" (Heb. xiii. 20, 21). As Dr. Steele says: 
"This must be before death, for good works must be in 
time. To be perfect in them is to exclude every evil 
work, that is, all sin." 

What, therefore, is the correct view to take? We 
answer, that, in this question, as in all others, the truth 
lies in the " golden mean." It seems to be an infirmity 
of man to rush headlong to extremes. From this there 
is always a reaction, and as "action and reaction are 
equal and opposite in direction," it follows, that the only 
safe course is to steer clear from both, as they must be 
alike erroneous, and adopt a middle ground. 

Therefore, from a careful analysis of Scripture texts, 
and from the testimony of those who profess to enjoy 
holiness, we conclude that entire sanctification, or full 
salvation, may be attained, at any time, in this life, sub- 
sequent to conversion, when one is willing to meet the 
conditions, upon which the impartation of the blessing is 
based. Any fair-minded person who will take a little 
time for candid thought, will not deem this conclusion 
unreasonable or unscriptural, we think. We refer not to 
those unfair and prejudiced minds, who would rather be- 
lieve in the heathen's idea of the purgation of souls from 
the remains of sin. "that the souls, who depart this life 
with some moral filth cleaving to them, are purified by 
being hanged out to sharp, cutting winds; by being 
plunged into a deep, impetuous whirlpool; or being 
thrown into a refining fire in some Tartarean region " ; 
or, like the Romanists, who, while they hold to the 



32 STKPS TO HOUNKSS. 

virtue of Christ's blood, yet confuse it with the virtue of 
the operation of a penal, temporary fire in the suburbs of 
hell; or, like the Calvinists, attribute the cleansing power 
to the stroke of death, joined with Christ's blood and 
Spirit, and our faith. All who hold these views may not 
be unfair, but we refer to such as unfairly hold them in 
preference to a reasonable and Biblical one. 

But we said holiness may be obtained now. For 
Scripture proof we cite the reader to the texts already 
given bearing upon the question, and add the following: 
" Sanctify yourselves therefore, and be ye holy: for I am 
the Lord your God. And ye shall keep my statutes, and 
do them: I am the Lord which sanctify you" (Lev. xx. 
7, 8). Here the Lord gives a command which he re- 
quires to be immediately obeyed, promising to give all 
necessary grace. "But as he which hath called you is 
holy, so be ye holy in all manner of conversation; because 
it is written, Be ye holy; for I am holy" (I. Pet. L 
15, 16). A holy heart will speak holy wcrds, and, as we 
are expected to be holy in conversation, so are we ex- 
pected to be holy in heart. " Follow peace with all men, 
and holiness, without which no man shall see the Lord ' ' 
(Heb. xii. 14). As the command to be holy is given 
along with the command to be at peace with all men, we 
conclude that God expects us to be holy while we fellow- 
ship with men here below. 

More might be given, but any one, with the help of a 
reference Bible, or concordance, can find them readily. 
The reader might, however, look up the following: 



HOLINESS — WHEN ATTAINED. 33 

Psalms xxxvii. 37; Job viii. 20; Mark vi. 20; Rom. vi. 
22; Gal. ii. 20; Rev. xiv. 5. 

The experience of many godly men prove this view 
correct, of which we give the following: " Knoch walked 
with God: and he was not; for God took him" (Gen. 
v. 24). This meant a perfect agreement with God, and 
that is all we claim for entire sanctification. We might 
speak of Abraham, whom God commanded to walk before 
him and be perfect; of Job, of whom we have the testi- 
mony of God that he was a perfect man; of Moses, and 
David, and Isaiah; of St. Paul, who confessed that he 
enjoyed Christian perfection (Phil. iii. 15). But we 
pass on to later witnesses. 

John Wesley never gave his experience of entire sanc- 
tification in any of his writings, so far as we know; but 
no one can read his carefully drawn statements without 
noting his deep insight into the varied experiences of the 
blessing. No one can doubt, we think, that he was liv- 
ing in the experience of the blessing. He may have 
referred to his experience in these words: 

"About three in the morning (this occurred in a love- 
feast in Fetter-lane), as we were continuing instant in 
prayer, the power of God came mightily upon us, inso- 
much that many cried out for exceeding joy, and many 
fell to the ground. As soon as we had recovered a little 
from the awe and amazement which the presence of the 
Divine Majesty had inspired, we broke out with one 
voice, ' We praise thee, O God; we acknowledge thee to 



34 STEPS TO HOLINESS. 

be the Lord.' " Whitefield said, "It was a Pentecost 
season, indeed." 

Dr. Sheridan Baker gave his experience thus: "At 
this juncture I was extremely cautious lest I might pro- 
fess a measure of grace which I did not possess: yet I 
noticed that the less ambiguous my statements, and the 
more positive my confessions, the clearer my light, and 
the more satisfactory my experience. This enabled me 
to declare that if I was not dead to sin, I was certainly 
dying, and, of course, would soon be dead. Perhaps it 
was not over three minutes after this till I made the 
' reckoning ' clearly, and stated it positively to others. 
Very soon I found myself in a state of adoring wonder at 
the greatness of salvation, and the simplicity of the way 
to its possession." 

David B. Updegraff, in this wise, related his expe- 
rience: "It came to be easy to trust him, and I had no 
sooner reckoned myself ' dead indeed unto sin and alive 
unto God,' than the ' Holy Ghost fell on me,' just as I 
supposed he did ' at the beginning. ' Instantly I felt the 
melting and refining fire of God penetrate my whole 
being. Conflict was a thing of the past. I had entered 
into 'rest.' I was nothing and nobody, and was glad 
that it was settled that way. It was a luxury to get rid 
of ambitions. The glory of the Lord shone round about 
me, and for a little season I was ' lost in wonder, love, 
and praise.' I was deeply conscious of the presence of 
God within me, and of his sanctifying work." 

Dear reader, is your soul " hungering and thirsting " 



HOLINESS — WHEN ATTAINED. 35 

for all the " fullness of God " ? If so, who created that 
1 ' hungering and thirsting ' ' ? Was it not God ? If of 
God, is he not able to supply that for which he creates 
an appetite? Do not reason, and Scripture, and holy 
men say, yes? Does not your inmost soul say, yes? 
Are you weary of your ceaseless and unequal conflict 
with sin? If you are, "crucify the old man with his 
deeds"; cast out the enemy. Remember that you have 
an altar, even Jesus, and if you lay yourself upon that 
altar, he will sanctify you, for "the altar sanctifieth the 
gift." Is it not written, " that he would grant unto us, 
that we being delivered out of the hands of our enemies, 
might serve him without fear, in holiness and righteous- 
ness before him, all the days of our life " ? 



CHAPTER IV. 

HOUNKSS AND CONSECRATION. 

" Take my soul and body's powers; 
Take my memory, mind, and will; 
All my goods, and all my hours; 
All I know, and all I feel; 
All I think, or speak, or do; 
Take my heart, but make it new." 

We come now to consecration in its relation to holi- 
ness. It is well for us to linger here and meditate with 
care. If holiness is the goal toward which we would 
press, we are bound hands and feet, and utterly incapac- 
itated to enter that blessed state until our consecration is 
thorough and perfect. Unless you can settle the matter 
of your consecration all attempts to believe for holiness 
as an experience will be worse than futile, because you 
are not on believing ground. 

In speaking of consecration, the now sainted Dr. 
Keen said: " Without this, faith for cleansing is impos- 
sible. To attempt to believe unto full salvation until all 
is put upon the altar of God, is useless effort and wasted 
time. When I was seeking a clean heart, the moment I 
got the consent of my heart to say, ' 1 am thine, wholly 
thine forever more,' believing that the blood cleansed 
and that the altar sanctified, followed immediately." 

St. Paul, knowing well the importance of this step, 

36 



HOLINKSS AND CONSECRATION. 37 

besought his brethren in Rome, saying: " I beseech you 
therefore, brethren, by the mercies of God, that ye 
present your bodies a living sacrifice, holy, acceptable 
unto God, which is your reasonable service. And be 
not conformed to this world: but be ye transformed 
by the renewing of your mind, that ye may prove 
what is that good, and acceptable, and perfect, will of 
God" (Rom. xii. i, 2). "Presenting our bodies a liv- 
ing sacrifice," is consecration; "the renewing of our 
mind," is entire sanctification. If one is in doubt about 
this, he will see, by examining Titus iii. 5, where it says, 
" He saved us, by the washing of regeneration, and re- 
newing of the Holy Ghost," and also Kph. iv. 23, that 
this is a favorite term with St. Paul in describing the 
purified heart.- 

Before the children of Israel could pass over Jordan 
and enter the land of Canaan, they must consecrate 
themselves, and this is significant, as entering into Ca- 
naan was typical of entering into the state of holiness. 
"And Joshua said unto the people, Sanctify yourselves: 
for to-morrow the Lord will do wonders among you" 
(Josh. iii. 5). "God was about to reveal his presence 
in an extraordinary manner on the following day, and 
to perform a miracle before the eyes of the people, 
equaled only by the dividing of the Red Sea, and now, 
therefore, they were to prepare themselves for his coming 
by washing their clothes, by abstinence from all sensual 
enjoyments, and by a renewed consecration of themselves 
to his service" (Thornley Smith"). 



38 STEPS TO HOLINESS. 

We find, also, that the necessity of entire consecra- 
tion antedating the experience of a clean heart, is pointed 
out in the matter of offering a sin-offering and a burnt- 
offering. The high priest could not enter into the most 
holy place without first offering both these offerings. 
We quote from Smith's Dictionary of the Bible: "The 
sin-offering distinctly witnessed that sin existed in man, 
that the ' wages of that sin was death,' and that God 
had provided an atonement by the vicarious suffering of 
an appointed victim. The ceremonial and meaning of 
the burnt-offering was very different. The idea of ex- 
piation seems not to have been absent from it, for the 
blood was sprinkled round about the altar of sacrifice, 
but the main idea is the offering of the whole victim to 
God, representing (as the laying of the hands on its head 
vShows) the devotion of the sacrifice, body and soul, to 
him.' 

So must we, before entering into the most holy place, 
which St. Paul says we may have boldness to enter, "by 
a new and living way, which he hath consecrated for us, 
through the veil, that is to say, his flesh " (Heb. x. 20), 
consecrate ourselves wholly to the Lord. Settle it, there- 
fore, that an entire consecration is absolutely necessary 
in order to receive the experience of entire sanctification. 
If you hesitate here; if you cherish an idol, you may as 
well relinquish your efforts, because God is hindered in 
performing the work by these barriers. 

With this understanding, let us inquire what conse- 
cration is: "Consecration proper of persons is to be 



HOLINESS AND CONSECRATION. 39 

viewed as twofold ? it is to God's possession and to God's 
service. The leading, or at least the most important idea 
is that of possession. Then follows consecration to the 
service of God" (Pope). First, as entire yielding of 
one's self to God's possession. He has a right to us. 
11 He made us, and not we ourselves." We also belong 
to him by redemption. Why, therefore, withhold from 
God that which rightfully belongs to him? God wants 
all that we possess, but he wants more — ourselves. A 
fine dwelling, costly furniture, and everything which 
wealth can procure, will not satisfy the wife, if she does 
not possess the heart of her husband. She wants him, 
not his wealth. Likewise, God can not be pleased with 
anything we give him, if, with these, we do not give him 
ourselves. Our service will not be acceptable without 
our hearts. " To what purpose is the multitude of your 
sacrifices unto me? saith the Lord: I am full of the 
burnt offerings of rams, and the fat of fed beasts; and I 
delight not in the blood of bullocks, or of lambs, or of 
he goats" (Isa. i. n). And why? Because it was not 
the service of the heart. David understood the spirit 
of consecration: "For thou desirest not sacrifice; else 
would I give it: thou delightest not in burnt offering. 
The sacrifices of God are a broken spirit: a broken and a 
contrite heart, O God, thou wilt not despise" (Ps. li. 
16, 17). 

The spirit of true consecration is such as cries, " Take 
me, Lord, to will and to do of thine own good pleasure." 



40 STKPS TO HOLINKSS. 

It is putting one's self, without reserve, into the hands 
of the Divine Potter, to be moulded as he sees fit. 

This consecration to God may be illustrated by the 
wedding ceremony where the bride gives herself to the 
bridegroom. " I take thee to be my wedded husband, to 
have and to hold, from this day forward, for better, for 
worse, for richer, for poorer, in sickness and in health, 
to love and to cherish, till death us do part." 

But giving ourselves to God implies giving all we 
possess to him also. We found the following in the 
course of our reading the other day: "Dr. Judson tells 
of a Karen woman who offered herself for baptism. 
After the usual examination, he inquired whether she 
could give up her ornaments for Christ. It was an un- 
expected blow. He explained the spirit of the gospel, 
and appealed to her own consciousness of vanity. He 
then read to her the apostle's prohibition in I. Tim. ii. 9. 
She looked again and again at her handsome necklace, 
and then, with an air of modest decision, she took it off, 
saying, ' I love Christ more than these.' " 

A lady once arose in a consecration meeting, and with 
Streaming eyes said: " I can give up everything but my 
daughter; I can't give her up." This was the lady's 
supreme test, and at this point she failed. Unlike this 
was the experience of a precious man of God, who 
related to me his experience in yielding all to God. He 
was undergoing the tests. ' ' Will you give me your 
children?" "Yea, Lord," was the quick response. 
" Look out, now, lest he take you at your word, and take 



HOLINESS AND CONSECRATION. 41 

your children," he seemed to hear a voice say. For one 
moment he wavered, and then triumphing he exclaimed: 
"Yea, Lord, they are thine. Thou lovest them more 
than I possibly can. I can trust them with thee." 

Many falter in laying their money on the altar. Dr. 
Sheridan Baker had a severe test along this line. After 
sixteen consecutive years in the itinerancy, he was forced 
by feeble health to retire from the active ranks of the 
ministry. With a few hundred dollars which he had 
succeeded in saving, he engaged in the mercantile busi- 
ness. His success was great; but with his increasing 
gain he found his spiritual interest greatly imperiled by 
the love of money. In the consecration he sought to 
make, he found this question of laying his wealth on the 
altar one which he must face. He said: "This was in- 
deed plucking out the right eye, and cutting off the 
right hand. One day I opened the Scripture at Matt. 
xix. 21: 'If thou wilt be perfect, go and sell that thou 
hast, and give to the poor, and thou shalt have treasure 
in heaven: and come and follow me.' The Spirit applied 
the word, and the truth, like keen steel, entered my heart, 
and after some days of doubting I was enabled finally to 
yield." 

There is no better illustration of one's giving himself 
to God in consecration, than the following, which re- 
cently appeared in the Christian Standard: "An Amer- 
ican gentleman, on travel, became sick at Paris. He 
sent for the most eminent physician in the city, who, 
after a careful diagnosis, informed him that he was 



4-2 STKPS TO HOLINESS. 

attacked by a malignant fever then prevailing in the 
French capital. He said: ' You will soon lose your rea- 
son, and then sink into a state of insensibility, from 
which it is not certain you will rally. But I will do my 
best to carry you through the deadly disease. Make 
your will and deposit it with me. Put into my hands 
your trunk and its key, your watch, your purse, and 
anything else }^ou prize.' The sick man was thunder- 
struck at such demands by an entire stranger, who might 
administer a dose of poison, send the body to the potter's 
field, and appropriate the treasures. Yet a moment's re- 
flection taught him that the demand was made out of 
pure benevolence, and that it was safer to trust himself 
and his possessions to a man of high professional repute 
than to risk himself among a hungry horde of hotel serv- 
ants. He surrendered himself and all he had into the 
hands of the physician. The physician saw his reason 
go out in delirium, and his intelligence sink into stupor, 
but he watched him with a brother's care, brought him 
safely through the crisis, and recovering, all his treasures 
were restored to him. Likewise must we abandon our- 
selves to Christ, our heavenly Physician." 

Second, we view the subject as consecration to God's 
service. This may be even more difficult than the first. 
Is there one thing which God might ask you to do, 
which you would not? Does one line of possible duty 
cross your mind now, at which you draw back? If there 
is, your consecration is essentially imperfect. 

St. Paul is an example of one entirely devoted to 



HOLINESS AND CONSECRATION. 43 

God's service. He was ever ready to obe}^ God. Not 
once did he hesitate, although he knew " that bonds and 
afflictions awaited him." When he was on his way to 
Jerusalem, and had put up for a little while at the home 
of Philip, the evangelist, Agabus came down from Jeru- 
salem, and prophesied that the Jews at Jerusalem would 
bind Paul and deliver him into the hands of the Gentiles. 
Then there was great weeping among Paul's friends, and 
they begged him not to go. But Paul said: "What 
mean ye to weep and break mine heart ? For I am ready 
not to be bound only, but also to die at Jerusalem for the 
name of the Lord Jesus." Thus, if we are entirely con- 
secrated to God's service, no conceivable danger or hard- 
ship can deter us, or frighten us from duty. Like the 
Hebrew children, in Daniel, we will say: "Our God 
whom we serve is able to deliver us from the burning 
fiery furnace, and he will deliver us out of thine hand, O 
king. But if not, be it known unto thee, O king, that 
we will not serve thy gods, nor worship the golden image 
which thou hast set up.' ' Or, like John and Peter, when, 
they were commanded by the high priests and scribes to 
" speak not at all, nor teach in the name of Jesus," we 
will say: "Whether it be right in the sight of God to 
hearken unto you more than unto God, judge ye. For 
we can not but speak the things which we have seen and 
heard." 

One entirely consecrated to God's service will not 
plead excuse when asked to engage in Christian work. 
He will inquire, " Is this God's will? " not, "Can I do 



44 STEPS TO HOLINESS. 

this?" He knows that, although weak if separated 
from God, he "can do all things through Christ which 
strengthened him." He knows that God will never lay 
a work upon him without giving necessary grace. A 
little boy once stood while his father loaded his arms 
with wood. He had about all he could hold when one 
who stood by said to him, "Johnny, you have all you 
can carry now," to which the little fellow replied, " Papa 
knows how much I can*carry." Does not our Father 
know how much we can carry? How many there are 
who will not engage in the smallest Christian work, to 
speak to a sinner, or pray in public, or testify, or lead a 
prayer-meeting, or accept an office in the gift of the 
church, Sunday-school, or League; to give a tract, or 
visit a home in the name of Christ. When one becomes 
entirely consecrated to God's service, he gives a prompt 
and loving M Yes " to any duty the Lord requires. Un- 
til you feel this " Yes" in your soul, your consecration 
is incomplete. Will you engage now with the Lord to 
do anything that he may require ? In some quiet place, 
kneel before him, and let him reveal to you whether 
your heart is entirely obedient. Some time, some place, 
if you are earnest and determined, the Holy Spirit will 
reveal to you the last supreme difficulty, over which, if 
you will triumph, you may know that your consecration 
is entire. 

With Abraham, the last and supreme test was giving 
up his Isaac. With Moses, it was to go into Egypt and 
lead the children of Israel out of bondage. With Jacob, 



HOLINESS AND CONSECRATION. 45 

it was to entrust his wives and children into the hands of 
the Lord. With Dr. Steele, it was to entrust his reputa- 
tion with God. With Dr. Baker, it was to' give up his 
money. With another, it is to preach the gospel, or be 
a missionary. Whatever it may be, to it you must say 
yes. Neglect or refusal here must be disastrous. 

If you have followed me thus far, you have seen the 
necessity of an entire and perfect consecration as an ante- 
cedent condition to heart purity. You have seen how, 
without it, all efforts to believe for holiness are futile. 
You have seen what is to be understood by consecra- 
tion, both to God's possession and service, which em- 
braces the entirety of the matter. Now, dear reader, 
have you met all the tests ? Are you conscious that your 
consecration is complete ? Does the Spirit witness to it ? 
If so, if all is on the altar, which is Christ, is it not true, 
dare you say it is not true, that the altar sanctifies the 
gift? 



CHAPTER V. 

HOLINESS BY FAITH. 

" My faith looks up to thee, 
Thou Lamb of Calvary, 

Saviour divine; 
Now hear me while I pray, 
Take inbred sin away, 
Oh, let me from this day 

Be wholly thine." —Adapted. 

In all our pursuits we should have something definite 
in view. Without this definiteness of purpose one can 
make but little progress. This is true, not only in all 
business and intellectual pursuits, but in all spiritual 
exercises as well. Faith can not properly work without 
it. It requires this stimulus. Many miserably fail in 
their religious life, all because of the fact of their not 
aiming at a mark. 

The key to the secret of St. Paul's great success is 
found in these words: " I press toward the mark for the 
prize of the high calling of God in Christ Jesus. ' ' He 
had a mark at which he aimed, a prize which he was de- 
termined to win, and for the accomplishment of this he 
employed every faculty of his being. 

The spiritual life and degree of progress in the Chris- 
tian is unwittingly revealed in his testimonies. If he 

only wants " more religion," or to " grow in grace," or 

46 



HOLINESS BY FAITH. 47 

to "hold out," or to "see the end of a Christian's 
race," he surely is plodding along at a "poor, dying 
rate." He has placed his mark too low, if indeed he is 
aiming at anything. Now these things may seem, at the 
first thought, like a plausible incentive to religious activ- 
ity, but if one will give the subject more extended con- 
sideration, he will see that they are altogether inade- 
quate. Such a man has no well- formed plans of religious 
development, no particular object in view. The whole 
matter to him is a mazy problem. He is trying to take 
a step, but knows not how or where to take it. He 
wants something, he knows not what. Experience has 
taught us that those who have no higher incentive 
will not get far along in Christian attainments. 

The sinner will never succeed until he seeks God, with 
all his heart, for pardon. The justified man will not pro- 
gress far except he aims at Christian perfection. Well has 
Paul said in Heb. vi. i : " Therefore leaving the principles 
of the doctrine of Christ, let us go on unto perfection." 
And now, when one attains unto this, he must still have 
his mark and press toward it. St. Paul did. He said: 
1 ' I press toward the mark for the prize of the high calling 
of God in Christ Jesus" (Phil. iii. 14). He first aimed 
at Christian perfection, and then at the perfection which 
is ours in the resurrected life. He had attained unto the 
first, the second he was still pursuing. No mark short 
of these will do if we are determined on success. 

I can imagine that Paul wrote these words to the 
Hebrews with a sad heart : "Of whom we have many 



48 STEPS TO HOLINESS. 

things to say, and hard to be uttered, seeing ye are 
dull of hearing. For when for the time ye ought to be 
teachers, ye have need that one teach you again which 
be the first principles of the oracles of God; and are be- 
come such as have need of milk, and not of strong meat." 
They were not aiming at Christian perfection, as many 
are not aiming at it to-day, deeming it unattainable in 
this life. 

Now while you follow me in this discussion, keep this 
object in view; aim at it with an unyielding purpose for 
its obtainment. Success will surely follow from the 
stimulus given to your faith by having an attainable 
prize before you. 

Now we shall attempt to show: 

i. The necessity for the exercise of faith in the 
attainment of the blessing. 

2. What to believe. 

3. How to believe. 

1. First, the necessity for the exercise of faith in the 
attainment of the blessing. 

When, at last, you have come up to face holiness, 
and stand at the threshold of the experience of the prom- 
ised blessing, faith must knock at the door, and faith 
must take the step which carries you through the portal. 
Dear soul, if you have taken the steps which lead up to 
this experience, and which we have explained in former 
chapters, surely God is ready to bring into your heart 
that blessing which Jesus called ' ' the promise of the 
Father." 



HOUNKSS BY FAITH. 49 

There is no reason, there can be no reason, why you 
may not obtain the blessing now and be holy, if you are 
willing to receive it by faith. We base this conclusion 
upon the fact that God hath promised it: "The Lord 
thy God will circumcise thine heart, ... to love the 
Lord thy God with all thine heart, and with all thy soul " 
(Deut. xxx. 6). We base it also upon the fact that 
he hath commanded it: "Be ye holy; for I am holy" 
(I. Pet. i. 16). What, therefore, God hath promised and 
what he has commanded he surely is able to bring about. 

O, what possibilities lie within the reach of faith! 
"According to your faith be it unto you." How much 
does Jesus mean by these words ? Is it not that the bless- 
ings we receive from him keep pace with the measure 
of our faith ? 

Recall the instance of the father bringing his de- 
moniac child to Jesus that he might heal him. The 
soul-stirring cry of the father was, "If thou canst do 
anything, have compassion on us and help us." What 
said Jesus? " If thou canst believe, all things are possi- 
ble to him that believeth." 

"Faith," says Bishop Foster, "is the only condition 
upon which the blessings of the gospel are offered. 
'Justification' is by faith; 'regeneration' is by faith; 
' sanctification ' is by faith; ' glorification ' is by faith; by 
faith as the instrument, and by the blood of Jesus as the 
merit, and by the Spirit as the agent. Whensoever faith 
is exercised the work shall be done. ' ' 

Dear reader, do you begin to hunger for this blessing ? 



50 STEPS TO HOLINESS- 

Do 3 v ou weep for it? Well, stop your doubting, dry up 
your tears and begin to believe for it, for 

" Drops of grief can ne'er repay 
The debt of love I owe; 
Here, Lord, I give myself away, 
Tis all that I can do." 

We next inquire: 

2. What to believe. 

It is not faith that saves us if we consider it as ab- 
stracted from its concomitants. Saving faith must have 
an object. Faith must have what it supposes to be rea- 
sonable grounds for its exercise, otherwise it must be a 
dead faith. In this case, i. e., salvation, either pardon 
or entire sanctification, the Word of God must be the 
ground of our faith. When we are conscious of fully 
meeting every condition upon which the promise is based, 
then are we to believe, nothing wavering, and it shall be 
done. When the Philippian jailer cried out, "What 
must I do to be saved? " Paul answered, " Believe on the 
Lord Jesus Christ, and thou shalt be saved." Therefore 
believe on Jesus, believe his word. Jesus' inquiry to a 
seeker was, " Believest thou that I am able to do this? " 
And here we have an inspired answer: "Wherefore he is 
able also to save them to the uttermost that come unto 
God by him" (Heb. vii. 25). So we are to believe that 
he hath promised it, and that he is able to do it, and do 
it now. 

Dr. Keen's experience might be helpful here. He 
said: "When a boy thirteen years of age, I became 



HOLINESS BY FAITH. 5 1 

deeply convicted of sin and earnestly anxious to be saved. 
I went to an altar of prayer in the midst of a glorious 
revival of religion in my native town. There for three 
nights I sought the Lord in the pardon of my sins. All 
who spoke to me told me to believe, and nothing was I 
more anxious to do than believe; yet no one told me what 
to believe. I presume they thought I knew, but I did 
not. Finally on the third night of my struggle an old 
saint of God came to me, and laying his patriarchal hands 
upon my head, as I bowed there bewildered and almost 
disheartened, he said: 'Son, Jesus says if you come to 
him, he will receive you and save you; believe his word 
and you shall be saved.' I did it instantly, and as in- 
stantly the peace of pardon and joy of salvation filled my 
soul. Just as soon as I knew what to believe, I did it 
quickly and was saved." 

In a meeting not long ago, a dear man of God said 
that he anxiously desired the blessing of entire sanctifi- 
cation. We gave him some necessary information con- 
cerning what to believe, and then asked, Are you ready 
to receive it now? He replied that he was. We then 
all bowed at the altar of prayer, when he w 7 as asked to 
pray. With a glowing face he looked up and said, 
" I 've got it!" "When and how did you get it?" 
1 ' Just the moment I struck my knees upon the floor, and 
believed Jesus' word. Glory! " 

And now, lastly, we come to inquire: 

3. How to believe. 

We must know, first, that we have the power to be- 



52 STEPS TO HOLINESS. 

lieve. A moment's reflection will show that the grace of 
faith is the common heritage of the human race, and the 
power to believe for salvation was secured for all by the 
atonement of our Lord. How many are waiting for God 
to give them faith, so that they can believe, while God is 
waiting for them to exercise faith in him, the power of 
which he has already given them. The faith that saves 
a sinner or sanctifies a believer, is not a unique faith. 
It is in no way different from the faith one must exercise 
in the common business affairs of life. It is the same 
faith exercised toward a different object. The faith that 
prompts the farmer to sow his grain, expecting a harvest, 
or the merchant to invest his money in goods, will, if 
properly exercised toward Jesus, bring salvation. 

In the very commands of God he seems to have recog- 
nized the power in man to believe. ' ' Believe on the 
Lord Jesus Christ, and thou shalt be saved." How fool- 
ish a command, if men can not believe. We are con- 
demned for not believing. To believe that man has no 
power to obey a command of God, with threatened 
penalty in case of violation, is making God a monster of 
iniquity. Now the power of faith is a gift of God, i. e. , 
faith as a principle or latent power of the soul; but this is 
not saving faith. This faith sustains the relation to sav- 
ing faith, as the atmosphere to the wind. Saving faith 
is faith in action — a faith that appropriates our Lord's 
promises of salvation. Saving faith, therefore, is not 
properly a gift of God. 

The exercise of saving faith, or faith which thus 



HOLINESS BY FAITH 53 

exercised becomes saving, is volitional with man. Of 
course, faith must have a reasonable ground for its 
exercise, or what it supposes to be reasonable. In the 
matter before us Jesus is a sufficient cause for the exer- 
cise of faith. And now, there can be only one condi- 
tion in which man can not believe, and that is, when 
he is unwilling to obey God. 

' ' Then how shall we believe for full salvation ? ' ' 
Search the Word diligently. Has the I,ord com- 
manded us to be holy ? Has he promised us power to be 
holy ? Is it his will ? Did Jesus' atonement condition- 
ally provide it for us? Search out these questions, for, 
"faith cometh by hearing, and hearing by the Word of 
God." Then, meeting all the conditions upon which 
the promise for this is based, yielding every idol, con- 
secrating every power, just believe. That is all. 
As Dr. Keen said: "Are you persuaded that 

" "Tis the promise of God full salvation to give, 
Unto him who on Jesus his Son will believe?' 

" You may at once begin to sing: 

" ' I can, I will, I do believe, 
That Jesus died for me.' " 

While we assert that saving faith is volitional with 
us, being simply the exercise of that faith which God 
gave us at our natural birth as a principle of our being, 
and which may properly be termed the " grace of faith," 
we recognize, also, that in the exercise of that faith 
toward Jesus, the Holy Spirit is ever near to stimulate our 
struggling faith to reach out its arms and appropriate him. 



CHAPTER VI. 

HOLINESS AND ITS EVIDENCE. 

" How can a sinner know 

His sins on earth forgiven ? 
How can my gracious Saviour show 
My name inscribed in heaven? 
' ' We by his Spirit prove, 

And know the things of God, — 
The things which freely of his love 
He hath on us bestowed." 

We see many about us who profess to have been con- 
verted, but in their life and conduct there is an absence 
of those qualities and actions which are the characteris- 
tics of the regenerate life. It is not necessary to infer 
that they are hypocrites. On the contrary, many of them 
are quite sincere. But whether they are hypocrites, or 
deceived merely, their condition is a serious one, as it is 
a prodigious barrier to all future progress. No one 
should be satisfied short of indubitable evidence. 

Not only is this true with reference to conversion, 
but also concerning the second great epoch in the Chris- 
tian's life, that is, entire sanctification. When we see 
one who professes to have received the baptism with the 
Holy Spirit, but who does not yield the fruits of a holy 
life, he is not necessarily a hypocrite, but may only be 
greatly deceived. " Ye shall know them by their fruits," 

54 



HOLINESS AND ITS EVIDENCE. 55 

said our Saviour. Such may deceive themselves, but they 
can uot deceive God, neither can they deceive others 
greatly. 

Now there is first, a necessity to be converted and to 
have a consciousness of the fact that we may " go on unto 
perfection," and then to receive the baptism with the 
Holy Spirit, with the witness of the same, that " we may 
have right to the tree of life, and may enter in through 
the gates, into the city, ' ' for heaven's doors will only open 
to the holy in heart (Heb. xii. 14). At death it may be 
too late; after death it surely is. 

Not only this, but uncertainty means unrest. Bishop 
Foster says: " One of the chief sources of anxiety and 
unrest to honest inquirers after holiness is a want of in- 
formation as to the kind and amount of evidence neces- 
sary to authorize assurance. While some, and perhaps 
not a few, become the easj^ victims of delusion, many 
absolutely refuse to be satisfied with anything less than 
miracles; multitudes are thus hindered, and, no doubt, 
long prevented, from entering further than the portals of 
religious experience, by perplexity and confusion upon 
this subject." 

But may we know for a surety that the work has 
been done in us? We answer, yes. Why not? Is the 
Father pleased to leave his children in doubt, when 
doubt means unrest and unhappiness? As Baker said: 
"As a person may know that hatred, envy, pride, and 
worldliness exist in the heart, so we may know, when 
duly tried, that these are no longer there but have given 



56 STKPS TO HOLINESS. 

place to love, goodwill, and humility." So we now 
propose to consider some of the evidence, by which we 
may know whether we have obtained this blessing. 

Holiness, considered not in its progressive aspect, but 
as the definite, epochal, inwrought cleansing of the Holy 
Spirit, is instantaneous; but there is a process leading up 
to it. That is, there are steps leading up to it, but there 
is a step entering into it. So it is both progressive and 
instantaneous, and unless you have taken the steps lead- 
ing up to it, you can not take the step into it. We do 
not want to be understood to say that this process is 
necessarily long or slow. It is but a short distance from 
the Red Sea of conversion to Kadesh-barnea of entire 
sanctification, and that way just as surely led to Canaan 
as did the way of the wilderness and Jordan. L,et us 
notice these steps. 

Dear, anxious reader, in order to impress upon your 
mind what these successive steps are, and the necessity 
of taking them, in order to become settled in a reasonable 
faith, let me ask you a few questions: 

When you began to seek holiness of heart, were you 
justified and a growing Christian ? Or, had you grown 
so cold and indifferent as to not know positively on 
which side of the line of demarkation you were ? Had 
you gone way back from your first love ? and ignoring 
this, did you expect to be made holy without being rein- 
stated? Remember that only growing Christians are 
proper candidates for holiness. If you will do this you 



HOLINESS AND ITS EVIDENCE. 57 

will avoid mistaking the return of justification for entire 
sanctification. 

Again: Did you have a deep and pungent conviction 
of inbred sin? Or if not, have you ever opened your 
heart and mind for such a conviction so that the Holy 
Spirit could reveal it? Did you ever realize that your 
impatience, fits of anger, jealousy, pride, and kindred 
evils, were a reflection or indication of inbred sin in the 
heart ? 

And now, if you have realized this, did you seek holi- 
ness definitely? Sheridan Baker <said: "An accidental 
holiness in an intelligent, free, moral agent is an absurd- 
ity." Do you not know that it is not the Divine order 
to give this grace unsought? But if you have sought 
this experience , definitely, did you find that you were 
willing to pay the price ? Did you offer your ' ' body a 
living sacrifice ' ' ? Did a line of possible duty cross your 
mind from which you drew back and to which you could 
not say ' ' yes " ? In fact, did the Holy Spirit witness to 
your entire consecration? (Phil. iii. 15.) If you can 
answer these questions satisfactorily you surely have a 
cheering hope to build upon. We now mark a few more 
points. 

The blessing of entire sanctification is preceded and 
accompanied by illumination and insight into the Scrip- 
tures. Whereas, before, the whole subject was en- 
shrouded in darkness, now it is perceived and compre- 
hended with the clearness of noonday, because it has 
been revealed by the Holy Spirit (I. John ii. 20). 



58 vSTKPS TO HOLINESS. 

To one who has received this blessing of perfect love, 
there will be a tendency, in every impulse of the heart 
and life, toward holiness. Such a heart can manifest no 
affinity for the impure. It will be drawn heavenward and 
toward the pure and holy by an unconscious attraction. 

One who has received this blessing ought to know 
that sin is all gone. He ought, and we believe will, 
realize that the blood cleanseth from all sin. He will 
have a sense of the Divine presence and oneness with 
Christ. There will be the mutual abiding spoken of in 
the fifteenth of John. 

Such a one will have easy victory over sin. Before, 
he had fierce conflicts with sin, with, it may be, an 
occasional defeat, followed by sorrow and remorse. 
Now, there is speedy, sure, and comparatively easy vic- 
tory. The reason for this is found in the fact that the 
" old man " is cast out, and there is no enemy within to 
conspire with the enemy without. 

Such a person will have a passion, more or less strong, 
for souls. He will seek the conversion of sinners and the 
sanctification of believers. An insatiable desire will burn 
in his soul to get others saved. He will manifest in- 
creased beneficence and liberality. This is the logical 
result of placing all on the altar. He acknowledges God's 
ownership and himself merely a steward. He realizes 
that he has freely received and so ought to freely give. 
If one professing holiness does not exhibit the spirit of 
beneficence, he will have hard work convincing people of 
the sincerity of his profession. 



HOLINESS AND ITS EVIDENCE. 59 

There are two evidences more which should be spoken 
of which we have reserved for this place. They are not 
of minor importance, however. The foregoing evidences 
of entire sauctification are what Bishop Foster would 
denominate ' ' the more general spiritual phenomena ' ' 
immediately attending it. It seemed fitting to us to 
begin with these and lead the anxious inquirer, by 
gradual approach, to a grand climax in evidence. 

We now 7 speak of the witness of the Spirit, and the 
fruit of the Spirit. 

It is the blessed prerogative of every sanctified person 
to have the witness of the Spirit to that fact. l ' Hereby 
know we that we dwell in him, and he in us, because he 
hath given us of his Spirit " (I. John iv. 13). Perhaps 
few will deny the Spirit's witness to this blessing. If 
they do, we would cite them to a few more passages of 
Scripture: "Now he which stablisheth us with you in 
Christ, and hath anointed us, is God; who hath also 
sealed us, and given the earnest of the Spirit in our 
hearts" (II. Cor. i. 21, 22). " We have received, not the 
spirit of the world, but the spirit which is of God; that 
we might know the things that are freely given to us of 
God" (I. Cor. ii. 12). Surely this includes the knowl- 
edge of entire sauctification. "And he that keepeth his 
commandments dwelleth in him, and he in him. And 
hereby we know that he abideth in us, by the Spirit 
which he hath given us" (I. John iii. 24). 

But here we inquire: What is the witness of the 
Spirit? John Wesley says: " It is an inward impression 



60 STEPS TO HOLINESS. 

on the soul, whereby the Spirit of God immediately and 
directly witnesses to my spirit. " Richard Watson speaks 
of the inward witness or testimony of the Holy Spirit 
' ' from which flows a comfortable persuasion or con- 
viction of our present acceptance with God." Bishop 
Foster, from whom we have quoted often, says: "It is 
a consciousness wrought in the soul that a change is 
effected." Consciousness is the soul's immediate sense, 
by which it knows itself. It is an act of direct and 
intuitive knowledge, which, in logic, is called perfect 
knowledge. The witness of the Spirit to our spirits is a 
difficult thing to explain to such as have not acute spir- 
itual perception. In plain, simple language, the witness 
of the Spirit is the Spirit telling us, in language audible 
only to the spirit, of our condition and state. In the 
language of Methodist hymnology, 

" His Spirit answers to the blood 
And tells me I am born of God." 

We close our remarks upon the witness of the Holy Spirit 
by quoting the comments of Richard Watson on Rom. viii. 
15, 16: " For ye have not received the spirit of bondage 
again to fear; but ye have received the Spirit of adoption, 
whereby we cry, Abba, Father. The Spirit itself beareth 
witness with our spirit, that we are the children of God." 
He says: " In this passage it is to be remarked: 1. That 
the gift of the Spirit spoken of, takes away 'fear,' 
being opposed to the spirit of bondage, producing ' fear.' 
2. That the ' Spirit of God' here mentioned, is not the 
personified spirit or genius of the Gospel, but 'the Spirit 



HOLINESS AND ITS EVIDENCE. 6 1 

itself,' or himself. 3. That he inspires a filial confidence 
in God as our Father, which is opposed to ' the fear ' 
produced by the 'spirit of bondage.' 4. That he pro- 
duces this filial confidence, and enables us to call God 
our Father, by witnessing, bearing testimony with our 
spirit, ' that we are the children of God.' ' ' 

While this argument, in part, bears only on the wit- 
ness of the Spirit to our adoption, we hold that if this is 
established, it proves also the witness of the Spirit to our 
entire sanctification, as " we have received , not the spirit 
of the world, but the spirit which is of God; that we may 
know the things that are freely given us of God." 
Not adoption only, but entire sanctification as well. 

We must avoid confusing the witness of the Spirit, 
and the witness of our spirit. They witness together, 
but are not the same. " The Spirit himself beareth wit- 
ness with our spirit." I do not mistake the voice of the 
Spirit, because of the testimony of my own spirit. I may 
not understand in what way the great work was accom- 
plished, but I may know by my own vivid experience 
that the work has really been done. This Dr. Paulus 
calls the witness of our spirit. 

Now, lastly, we speak of the fruit of the Spirit, as an 
evidence of heart purity. 

This fruit forms a beautiful cluster of nine graces 
which ornament the life of a holy man. This fruit is 
love, joy, peace, longsuffering, gentleness, goodness, 
faith, meekness, temperance. 

Dr. Whedon has noticed a grouping of these ' ' fruits ' ' 



62 STEPS TO HOLINESS. 

into three parts: "The first includes the inner graces, 
as love, joy, peace; the second, their action upon others, 
as longsuffering, gentleness, goodness; the third, mani- 
fold traits of character, as faith, meekness, temperance. 
IyOve is placed at the head as the fountain of all the rest." 

Barlow says: " I,ove is foremost, and gives a name- 
less charm to all the rest. Love derives its power from 
being, in the first place, love to God. When the soul 
centers its affection in God through Christ, all its out- 
goings are influenced and regulated accordingly. " 

Where this love resides all these other graces appear. 
It is not a natural love, such as a mother has for her 
child, but it is the love of God dwelling in the human 
heart, or, as the inspired writer says, " the love of God 
shed abroad in the heart by the Holy Ghost." There- 
fore it is more than natural love, it is supernatural love, 
a love that is like God's because it is of him. It is the 
' ' love of God shed abroad in the heart by the Holy 
Ghost" that " suffereth long, and is kind," which neither 
envieth, vaunteth itself , nor is puffed up. It "doth not 
behave itself unseemly, seeketh not her own, is not easily 
[quickly] provoked, thinketh no evil, rejoiceth not in 
iniquity, but rejoiceth in the truth, beareth all things, 
believeth all things, endureth all things. ' ' Prof. Drum- 
mond called it "the greatest thing in the world," and 
St. Paul says, without it everything else is "nothing," 
and ' ' profiteth nothing. ' ' This Holy Ghost love comes 
only when he comes to abide, and is henceforth a foun- 
tain sending forth, in perennial streams, these other 



HOLINESS AND ITS EVIDENCE. 63 

graces of the Spirit. This beautiful tree can yield its 
full fruits only as it grows in a clean heart, hence 
when they appear there, it is an inferential proof of heart 
purity. 

So, dear reader, if you have carefully marked the 
points as you have gone over them, and are able to bear 
the scrutiny, and meet the tests, we think you may bid 
adieu to doubts and fears and rest calmly; but if, on the 
other hand, you can not meet the tests, as you value 
vour soul, consent now and " receive ye the Holy Ghost." 

' ' All praise to the Lamb ! accepted I am, 
Through faith in the Saviour's adorable Name: 
In him I confide, his blood is applied; 
For me he hath suffer' d, for me he hath died. 

' ' Not a doubt doth arise, to darken the skies, 
Or hide for a moment my Lord from mine eyes: 
In him I am blessed, I lean on his breast, 
And lo ! in his wounds I continue to rest." 



CHAPTER VII. 

HOUN3SS AND GROWTH. 

"And he gave some, apostles; and some, prophets; 
and some, evangelists; and some, pastors and teachers; 

" For the perfecting of the saints, for the work of the 
ministry, for the edifying of the body of Christ: 

" Till we all come in the unity of the faith, and of the 
knowledge of the Son of God, unto a perfect man, unto 
the measure of the stature of the fulness of Christ: 

" That we henceforth be no more children, tossed to 
and fro, and carried about with every wind of doctrine, 
by the sleight of men, and cunning craftiness, whereby 
they lie in wait to deceive; 

"But speaking the truth in love, may grow up into 
him in all things, which is the head, even Christ " (Eph. 
iv. 11-15). 

There are many fallacies with reference to the method 
of attaining holiness. Chiefest among them is the theory 
that we grow into this state of purity of heart. We stop 
here to answer this fallacy, because it is not only essen- 
tial to have a correct view of the meaning of holiness, and 
the time when it may be attained, but it is of equal im- 
portance to understand the true method of its attainment. 
As long as one thinks he can grow into holiness, he will 

fail in reaching the goal, for the simple reason that it is 
64 



HOLINESS AND GROWTH. 65 

not received in that way. Therefore, it is our purpose, 
in tnis chapter, to show the relation of growth to holiness. 
That it has a vital relation, none will doubt, after investi- 
gation; but what that relation is, all are not agreed. 

There are those who claim that holiness may be 
attained unto, even in this life, but that it always, and 
necessarily, comes as the result or climax of a certain 
spiritual growth. It may be called the method of gradual 
elimination by growth. That is, if anger, or pride, or 
covetousness be in us, we can, by constantly resisting 
them and practicing the opposite virtues, succeed, at last, 
in entirely eliminating them. This seems to us like a 
forlorn hope at the most. It must of necessity be a long 
and tedious process. How long must we struggle with 
anger, and pride, and covetousness, before they shall be 
destroyed? And when we, at last, succeed in growing 
these out, how many more roots of remaining carnality 
will appear for elimination ? How long before we shall 
get through the list? What if we should die before we 
come to the end? Would it not require a long life? 
But, now, is there no better way? We shall see. 

The mistake of the well-meaning persons who hold to 
this view, is in confusing maturity and purity, and of 
giving but slight thought to the nature of growth. They 
speak hastily, and forget that it is not the nature of 
growth to eliminate. A certain writer has said: "There 
is no power in growth to create or destroy, to bring into 
being or remove from being. It has to do with things 
already in being. It holds together, it binds, it assimi- 



66 STKPS TO HOUNKSS. 

lates, it increases, but never destroys, removes or elimi- 
nates. Elimination and growth may take place at the 
same time in the same organism, but by radically differ- 
ent forces." 

Dr. Steele, one of the foremost writers upon this sub- 
ject, says: " We advance a step further, and say that 
growth in grace, while accompanied by increasing power 
to abstain from actual sin, has no power to annihilate the 
spirit of sin, commonly called original sin. The revela- 
tion of its indwelling is more and more perfect and 
appalling as we advance from conversion. The more 
entire the consecration, the more vile in their own eyes 
do eminent saints appear." 

We can not grow weeds out of a garden nor disease 
out of a system; so, if we study the subject of growth as 
it appears in the animal or vegetable kingdom, and then 
reason from analogy, we necessarily see that we can, in 
no way, grow the weeds of inbred sin out of the human 
heart. We must look for some other method. 

Before we can determine the true relation of growth 
to holiness, we must know what the correct definition of 
growth is. The Standard Dictionary gives the following 
definition: " Gradual increase of a living thing by nat- 
ural process; development to maturity or full size, as 
from a germ or root. Hence, gradual increase by accre- 
tion or development." Now if this is the correct defini- 
tion, we see that growth is only an enlargement of some- 
thing already existing; but all agree that, to become 
holy, carries with it the thought of an entire destruc- 



HOLINESS AND GROWTH. 67 

tion of the body of sin. Hence growth can not produce 
holiness. 

Neither do we think that this theory finds any sup- 
port in the Bible. St. Peter is often quoted in support 
of it. "Does not he say, 'Grow in grace'?" We do 
not deny growth in grace; indeed, we emphasize the fact 
and urge it as a duty. We can not see how this text 
can be made pertinent to their theory, as Peter speaks 
only of " growing in grace " without the suggestion of a 
hint of growing into heart purity. 

We know also that the same apostle says: "Add to 
your faith virtue; and to virtue knowledge," etc.; but 
this does not assert that holiness is the resultant of 
growth. He is here speaking of growth consequent upon 
holiness, and not holiness consequent upon growth. Let 
us examine. The verse in question starts out: "And be- 
side this, giving all diligence, add to your faith," etc. 
Now the words, "And beside this," refer to something 
which had been spoken before. If we examine carefully 
we shall see that it refers to a clause in the fourth verse, 
concerning our being ' • partakers of the divine nature. ' ' 
Now if we are "partakers of the divine nature," we 
have holiness, for holiness is God's nature. 

But we wish to be understood as holding that there is 
growth both before and after entire sanctification. There 
is no growth before conversion, because a sinner nas no 
spiritual life; and a thing must possess life in order to 
grow. No amount of cultivation or watering can make a 
dead tree grow. So a sinner, dead in trespasses and sins, 



68 STEPS TO HOLINESS. 

must be converted by a specific act of the Holy Ghost, 
and then he will be in a condition to grow. After con- 
version there is, or should be, a constant and perpetual 
spiritual growth. If one obeys God, attends upon the 
means of grace, and performs every Christian duty, he 
will grow. The graces implanted in the soul at regenera- 
tion will develop by constant activity. There will, if 
growing, be created within him an " hungering and 
thirsting after righteousness." He will feel a desire to 
become like Christ in all things. Feeding on Christ and 
exercising himself in good offices toward others, he will 
grow as one grows physically who has proper food and 
exercise. As he grows and hungers after righteousness, 
this very growth will reveal and magnify that inward 
depravity which, in its very nature, must hinder growth, 
and which he has no power to entirely remove. To 
growing Christians who really desire to know the hin- 
drances to growth, the Holy Spirit will surely reveal them. 

Growth, therefore, is essential to holiness, inasmuch 
as it brings us to a condition where our carnal nature is 
revealed, and while in this condition, we begin to struggle 
with it to free ourselves from it. It creates within us an 
"hungering and thirsting" for a fuller and freer life. 
The usual order is, we believe, to feel the strength and 
vileness of inbred sin, magnified by growth, before we will 
seek release. 

Here, therefore, innate depravity is revealed as an 
hindrance to growth. Growth has revealed the power 
and presence of this hindrance; the Holy Spirit has shown 



HOLINESS AND GROWTH. 69 

us its vileness and virulence. Now we must some way rid 
ourselves of this hindrance to growth, or our spiritual 
progress will go on with constantly decreasing energy. 
Growth brings us to this position, but can not get us over 
the difficulty. 

There will come a time in the life of the growing 
Christian, early or late, according as he has light and 
uses spiritual food and exercise, when inbred sin, as a 
barrier to growth, must be destroyed or his growth will 
cease. And, as the period of our growth, in a spiritual 
sense, should continue forever, when this hindrance is 
allowed to remain after it is revealed, our growth is de- 
stroyed or retarded, and we become dwarfed and then 
die. 

The natural inquiry, therefore, is, at this point in the 
progress of our discussion, " How shall we get rid of this 
hindrance?" That is a proper question, and may He 
who has said, " If any man lack wisdom, let him ask of 
me," help us in this inquiry. 

Dear brother, the Lord hath provided a way, and all 
that we want now is to find out that way. Doubtless, 
you have discovered ere this, that you can not rid your- 
self of the hindrance; if you could you would have no 
need for the Saviour. You have tried to cultivate it out, 
but in this you have failed. You have tried rigid self- 
discipline; but the old man remains to harass you in spite 
of every effort to eliminate him. This one thing, may 
be, you have not learned — the old man is a unit. He can 
not be cut up and cast out by piecemeals. When he is 



70 STEPS TO HOLINESS- 

cast out, the whole of him goes; if a part of him remains, 
if you search, you will find the whole of him there. 

But the Holy Spirit can and will eradicate him by a 
specific act, if you will concur and yield yourself to be 
used as he sees fit. You must know that he is able to 
do this, and if able, he surely is willing. What, there- 
fore, hinders the work from being done but your unwill- 
ingness? Come, now, give yourself to the Lord fully! 
Hold steady under his hand while he probes the wound. 
Is it painful? Never mind; think of the blessedness that 
will follow. Remember that holiness always follows close 
in the footsteps of entire consecration. Is your consecra- 
tion complete ? 

"Is there a thing beneath the sun, 
That strives with thee my heart to share ? 
Ah, tear it thence, and reign alone, 
The Lord of every motion there. 
Then shall my heart from earth be free, 
When it hath found repose in thee." 

Do you know that all is the Lord's? Does the Holy 
Spirit witness to the fact? If so, ask now, and receive, 
for he has said, "Ask and ye shall receive." Trust him 
for it. Take it by faith. il Reckon yourself dead indeed 
unto sin and alive unto God,' ' and when the reckoning 
is sure, the death is sure, and the life is sure. True to 
the promise, the Holy Spirit does the work. 

Now you will grow more rapidly. You will " mount 
up with wings as eagles," you will "run and not be 
weary," you will " walk and not faint." The tongue will 



HOLINESS AND GROWTH. 7 1 

be unloosed; the heart will be aglow; the fire of love will 
sparkle from your eyes and beam on your face; the feet 
will become swift and the hands ready to do his will. 
Sacrifices in the service of God, cheerfully given, will be 
the normal state. You will bear reproaches without com- 
plaining, calumny with meekness. 

You will be like a " cedar in Lebanon." Here is the 
description of such a man : ' ' He shall be like a tree 
planted by the rivers of water, that bringeth forth his 
fruit in his season; his leaf also shall not wither, and 
whatsoever he doeth shall prosper." What shall hin- 
der such Christians from growing? They have gone 
beyond the second veil, and are feeding on the hidden 
manna. They have the well of living water within them. 
Love is their incentive to exertion and obedience. Thus 
feeding and exercising, will they not grow? Therefore, 
beloved, let us so heed God's Word that we " may grow up 
into him in all things, which is the head, even Christ." 



CHAPTER VIII. 

HOUNESS AND THE) HOLY SPIRIT. 

In this chapter we desire to set forth, in honor to the 
adorable Holy Spirit, what his office and ministry is in 
the great work of personal salvation. It is our convic- 
tion that he is not honored by the Church, commensurate 
with the honor due his divinity. He is spoken of with 
the indefinite pronoun ' ' it, " and is called an ' ' influ- 
ence," and other names, which do not recognize his per- 
sonality and divinity. 

Hear what Jesus said about this other Comforter: 
"If ye love me, keep my commandments. And I will 
pray the Father, and he shall give you another Comforter, 
that he may abide with you for ever; even the Spirit of 
truth; whom the world can not receive, because it seeth 
him not, neither knoweth him: but ye know him; for he 
dwelleth with you, and shall be in you ' ' (John xiv. 

15-17). 

Again he said: "It is expedient for 3^ou that I go 
away: for if I go not away, the Comforter will not come 
unto you; but if I depart, I will send him unto you" 
(John xvi. 7). 

Of his coming it is written: "And suddenly there 
came a sound from heaven as of a rushing mighty wind, 

and it filled all the house where they were sitting. And 

72 



HOLINESS AND THE HOLY SPIRIT. 73 

there appeared unto them cloven tongues like as of fire, 
and it sat upon each of them. And they were all filled 
with the Holy Ghost, and began to speak with other 
tongues, as the Spirit gave them utterance" (Acts ii. 

2-4). 

Any one reading these passages, with only a desire to 
know the truth, will acknowledge the personality of the 
Holy Spirit, and that he is to be received, loved and hon- 
ored by all Christians. We will, however, add a few 
more points. Disciples to the faith of Jesus Christ were 
to be baptized in the name of the Father, Son, and Holy 
Ghost. He is represented as striving with men (Gen. 
vi. 3), as giving wisdom (Ex. xxviii. 3), as speaking 
through men (II. Sam. xxiii. 2), as omnipresent (Ps. 
cxxxix. 7), as cleansing (Acts xv. 8, 9), as quickening 
(I. Pet. hi. 18), as being vexed (Isa. lxiii. 10), and 
grieved (Eph. iv. 30), as a guide (John xvi. 13), as 
helping in prayer (Rom. viii. 26), as teaching (Luke 
xii. 12), as a comforter (John xiv. 26), as giving joy 
(I. Thess. i. 6). 

Says Dr. Whedon: "This gift of the Holy Spirit is 
not a mere fluid or emanation shed off from the divine 
essence or person; it is a He, the essence or person him- 
self. It is not an influence shed from the Spirit, but it is 
the influencing Spirit. It is not a vapor, but a living 
Being and Person. The qualities, actions, efficiencies of 
a living agent are, through the whole passage, ascribed 
to the Comforter. There is no alternative left but either 
to pervert the passage, or to acknowledge herein the 



74 STKPS TO HOUNKSS. 

presence of the third person of the adorable trinity." 
These remarks by Dr. Whedon were his comments on 
these words: " When he is come." 

So we find that the Holy Spirit is a person; but what 
do we understand by his personality ? We mean by the 
personality of the Holy Spirit, what we mean by the 
personality of man, only raised to an infinite degree. Dr. 
John Robson says: " It [human personality] enables us to 
understand what it [divine personality] is, as little as 
animal individuality enables us to understand what 
human personality is." Yet we know of no other way 
of conveying the thought of divine personality. 

The Holy Spirit is in the strictest accord with the 
Father and the Son, in the work of redemption. The 
author which we have just quoted says: " Our Paraclete 
in heaven is Jesus Christ the righteous; our Paraclete on 
earth is the Holy Spirit. With God the Father in 
heaven there is the man Christ Jesus to plead the cause 
of men; with man on earth there is God the Holy Spirit 
to plead the cause of God." 

But it is our purpose, in this chapter, to study the 
personal ministration of the Spirit. What is his office 
and ministry ? What part in the completion of the work 
of redemption on earth, is he here to perform? As 
nearly as we can gather from the Word of God, while he 
is an ever-present power in the world, working in various 
ways, yet his work, in relation to man in redemption, is 
threefold, marking as many epochs in the life of the in- 



HOLINESS AND THE HOLY SPIRIT. 75 

dividual. These are conviction, regeneration, and the 
baptism with the Holy Ghost. 

i. First, his work in the conviction of the sinner. 
Jesus said, " When he is come, he will reprove [convict] 
the world of sin, and of righteousness, and of judgment: 
of sin, because they believe not on me; of righteousness, 
because I go to my Father, and ye see me no more; of 
judgment, because the prince of this world is judged" 
(John xvi. 8-1 1 ). 

' ' These are the three great topics presented by the 
Holy Spirit to the human conscience and intellect. Sin, 
from rejection of Christ; righteousness, through the ever- 
living intercession of Christ; judgment upon persistent 
sin, executed by Christ" (Wkedo?i). 

In what other way could humanity know sin but by 
Jesus Christ ? The history of the human race has dem- 
onstrated that the Holy Spirit could not so deeply con- 
vict man, as to thoroughly revolutionize his life, only by 
and through Jesus Christ. God has written his law on 
the human heart, and the Holy Spirit spake through the 
consciences of men; but men's consciences had been per- 
verted, the law of God written on their hearts, nearly 
erased, and there was a necessity of a revelation of the 
law of God by Jesus Christ. In the strictest co-operation 
with the Son, the Holy Spirit takes the great fact of the 
greatest sin known to man, the crucifixion of Jesus Christ, 
and presses it home to the consciences of men, producing 
a sense of guilt. 

Our Lord, while on earth, taught the people, com- 



76 STEPS TO HOUNKSS. 

batted prevailing errors, and gave a perfect code of 
ethics. The world did not accept him nor his teaching. 
They counted him an impostor. Had death ended all, 
their belief would have been verified; but his resurrec- 
tion and ascension proved his harmony with God the 
Father, and established his code of righteousness. His 
life and his teaching were a living exemplification of 
righteousness. 

The Holy Spirit also uses the fact of the crucifixion 
of Jesus, and the consequent judgment of the prince of 
this world, to enable men to have that discrimination of 
judgment which enables them to distinguish between 
good and evil. The glamour over the minds of men, 
which Satan had long caused, was dissipated. 

Thus was the Holy Spirit to work upon the crude 
element of humanity, illuminating their minds, arousing 
their consciences, awakening good impulses, and bring- 
ing man into the possession of new life. 

2. The next great work of the Spirit is the regener- 
ation of the sinner. ' ' Kxcept a man be born of water and 
of the Spirit, he can not enter into the kingdom of God." 
Water baptism is not pertinent to our inquiry, at this 
time, so we will only say, Jesus was speaking to a man 
who was familiar with the method of induction of the 
Gentiles into the Jewish faith; and in this lesson he 
seemed to convey the thought, that it was necessary, on 
the part of Nicodemus, and on the part of every true 
convert to the Christian faith, that they be inducted into 
the faith and external kingdom, by the rite of baptism 



HOLINESS AND THE HOLY SPIRIT. 77 

as an external indication. The real birth, of which the 
other is but a symbol, is the birth of the Spirit, whereby 
man is inducted into the internal kingdom. It is not 
necessary that we understand the process of this birth, 
but we may know it as a reality in our experience. In 
this birth from above, the Son and Holy Spirit are in 
accord. The atonement of Jesus has given room for the 
sway of mercy without the abrogation of justice, and the 
Spirit is at perfect liberty to consummate, out of this 
redemption, the salvation of the individual. We said 
that the Spirit was at perfect liberty to consummate the 
salvation of the individual. So far as a sufficient atone- 
ment is concerned, this is true; but the individual him- 
self presents another hindrance, and until he freely 
consents and cooperates with the divine purpose, the 
work of his personal salvation can not be accomplished. 
3. We now speak of the baptism with the Holy 
Ghost. Jesus told the disciples that he would give them 
another Paraclete, who would abide with them forever. 
He told them that this Spirit should be in them. After 
the resurrection, meeting with his disciples, he said to 
them: "Ye shall be baptized with the Holy Ghost not 
many days hence " (Acts i. 5). So the days rolled on — 
days of self-denial, of self-crucifixion, of consecration, 
and of waiting, and then suddenly, when the time was 
ripe, he came according to promise. His advent was as 
the sound of a rushing mighty wind, which filled the 
house where they were sitting. "And there appeared 
unto them cloven tongues like as of fire, and it sat upon 



78 STEPS TO HOUNESS. 

each of them. And they were all filled with the Holy 
Ghost." This account we read in the second chapter of 
the Acts. 

But what does this baptism do for man ? L,et us re- 
member that it is the scheme of the Trinity to save man, 
fit him to live and work and go to heaven at last. When 
in the process of redemption and salvation, man has 
been convicted and led successively through the different 
stages of salvation, the Holy Spirit leads him finally to a 
definite consecration, with the full concurrence of his 
heart, mind, and will, that he may fit him for highest 
efficiency by the baptism with the Holy Ghost, pro- 
ducing power and purity. 

So this baptism accomplishes for man the twofold 
work of power and purity. 

First, power. "Ye shall receive power, after that the 
Holy Ghost is come upon you " (Acts i. 8). But what 
is this power? When Jesus said, "Ye shall receive 
power, after that the Holy Ghost is come upon you," he 
added, "And ye shall be witnesses unto me." Hence it 
enables the one baptized to witness for Jesus. It trans- 
forms the weak and fearful disciple into a bold confessor 
of Jesus, as it did Peter. Only a few days before this 
event, Peter denied Jesus because he was afraid to con- 
fess him; now he stands fearlessly before the multitude 
and boldly accuses them of putting Jesus to death. 
Nothing daunted him now, for the fiery baptism had 
come, and carnality, which makes cowards of men, had 
been consumed. 



HOLINESS AND THE HOLY SPIRIT. 79 

This was heroic power. But it gives power, also, to 
bear and forbear, power to love, power to sympathize, 
power to deny self, power of patience and sweetness, 
power to resist temptation. We cry for power! Our 
mind is ever on the heroic power — power to sway the 
multitudes, and look conviction into a sinner. L,et us 
seek more earnestly for the power we need in the little 
worries and cares of life. 

Secondly, this baptism brings purity. This is often 
overlooked, yet no truth is more positively stated in the 
Word of God. "And God, which knoweth the hearts, 
bare them witness, giving them the Holy Ghost, even as 
he did unto us" (Acts xv. 8). 

This gift of the Holy Ghost poured out on Cornelius 
and those who. were with him, has its parallel in the 
scene at Pentecost. At Pentecost it was the pouring out 
of the Spirit on the Jews; in this other instance it was 
the pouring out of the Spirit on the Gentiles. There 
can be no doubt that the internal effect was the same in 
both cases; and Peter definitely and clearly states in Acts 
xv. 9, that the effect was the purification of their hearts. 

One may ask, ''Is it not the blood of Jesus that 
cleanseth from all sin? " Says David UpdegrafT: " The 
blood of the atonement is the only source of all redemp- 
tive possibilities. And the Scripture includes both the 
procuring cause and the efficient agent employed, or the 
Holy Spirit. For the ' blood ' and the Spirit are co- 
operative and complemental in all the work of our re- 
demption, from the beginning to the end." 



80 STEPS TO HOUNESS. 

Fire cleanseth, and the Holy Spirit is often repre- 
sented under the symbol of fire. It was the ■ ' cloven 
tongues like as of fire," at Pentecost. It was a live coal 
that the seraphim placed upon the mouth of Isaiah, and 
then it was said, " Thine iniquity is taken away, and thy 
sin purged. ' ' It was John the Baptist who said, ' f He 
shall baptize you with the Holy Ghost, and with fire." 

We close with this inquiry: If purity is not given at 
this epoch, when is it given? Not prior to this, because 
up to this time the believer is represented as being carnal, 
but never afterwards. 

These are the three epochal works accomplished in 
man by the Holy Ghost. However, he is never absent 
from man. He conies to abide, and so is ever with man, 
or rather, the children of God, comforting, guiding, in- 
terceding for, illuminating the minds of, and assisting in 
all the processes of growth. 



CHAPTER IX. 

HOLINESS — HOW RETAINED. 

How shall I retain holiness ? This is a subject that 
perplexes many. As many refuse to start out to be 
Christians because they are distrustful of their ability to 
"hold out," so many earnest Christians hesitate to 
accept the grace of entire sanctification because they fear 
they lack ability to retain it. We believe this to be a 
very serious hindrance with many; so we desire, in a 
brief way, to notice a few points, which, if heeded, will 
help such persons over their difficulties and assist those 
who are now in the experience to retain it. We shall 
not enter into the subject before us exhaustively, as we 
purpose, if the Lord wills, to write a little companion 
volume to this book which we will call " Steps in Holi- 
ness," and in that we shall endeavor to notice, at some 
length, many of the essential details in maintaining a life 
of holiness. 

We assume, as we start out, that you are in the 
possession of the blessing, and that your faith lays hold 
upon it with an unyielding grasp. We trust also that 
you have the witness of the Spirit to the great fact; and 
that you meet all the tests mentioned in the chapter 
on " Holiness and Its Evidence." This is essential, be- 
cause uncertainty as to your experience will retard every 

81 



82 STEPS TO HOLINESS. 

footstep of your progress. If you know that everything 
is on the altar, and- that the altar sanctifies, it will help 
you over many difficulties. 

But the blessing will not remain of itself. It goes 
when the Blesser goes, and there are essential conditions 
which one must meet. How many fail here. They are 
in the grace of holiness, and so they rest oblivious to the 
fact that for them there is something to do. So after a 
while they awake to find that the Blesser has gone with 
his blessing. Alas! How slow they have been to learn 
the lesson: " Grieve not the Holy Spirit." Surely you 
grieve him when you refuse to acknowledge him as an 
Abider and pay him due courtesy. 

The first point we mention in order to retain the grace 
of entire sanctification, is: i. One must constantly main- 
tain his consecration. A failure to do this will bring you 
into difficulty. If you begin to covet your property which 
you have laid upon the altar, and take away any part of 
it from the altar, and refuse to use it to the glory of God, 
you grieve the Holy Spirit. If you discover a growing 
uneasiness as to your children or loved ones being left in 
his hands; if 5'ou find that you are somewhat reluctant to 
do his bidding in all cases, and can not, with full con- 
sent of your heart, sing Frances R. HavergaPs consecra- 
tion hymn, — 

" Take my life, and let it be 
Consecrated, Lord, to Thee; 
Take my hands, and let them move 
At the impulse of Thy love. 



HOLINESS — HOW RETAINED. 83 

"Take my feet, and let them be 
Swift and beautiful for Thee; 
Take my voice, and let me sing 
Always, only, for my King. 

"Take my silver and my gold, 
Not a mite would I withhold; 
Take my moments and my days, 
Let them flow in ceaseless praise. 

" Take my will, and make it Thine, 
It shall be no longer mine; 
Take my heart it is Thine own, 
It shall be Thy royal throne. 

"Take my love; my Lord, I pour 
At Thy feet its treasure store; 
Take myself, and I will be 
Ever, only, all for Thee," 

there is a flaw in your experience traceable to an im- 
perfect consecration. The Holy Spirit remains in our 
hearts, as our Sanctifier, only when we yield implicit 
obedience to him. 

The next thing we notice, is: 2. A necessity to con- 
fess this grace of entire sanctification. How often do we 
see people sitting in darkest despair, as they say to us: 
' ' I had the blessing once, but I lost it because I refused to 
glorify God by confessing it." We recall our own expe- 
rience, sad and bitter, because some well-meaning but 
over-cautious friends advised us to say nothing about it, 
but live it. Such advice pleases the devil and grieves 
the Holy Spirit. 

What said our Lord ? In the first chapter of the Acts, 



84 STEPS TO HOLINESS. 

we read: " But ye shall receive power, after that the Holy 
Ghost is come upon you: and ye shall be witnesses unto 
me both in Jerusalem, and in all Judaea, and in Samaria, 
and unto the uttermost part of the earth." Of course in 
witnessing for Christ, we must witness as to what he has 
done for us. If we do not witness to the grace in our 
hearts, what is the cause of our silence? Are we sure 
that it is because of prudential reasons ? We may make 
this our excuse or plea, but are we not conscious, that 
in many cases, we are silent because we are afraid, or 
ashamed, to confess it? If such you find to be the case, 
read and reflect upon Matt. x. 32, 33. 

You may say, "I am willing to confess Christ; but 
does this imply that I am to tell all that he has done for 
me?" Yes. Why not? How else could you confess 
him? 

Remember the poor devil-possessed man, in the coun- 
try of the Gadarenes, whom Jesus healed. Jesus bade 
him, " Return to thine own house, and show how great 
things God hath done unto thee." That surely is what 
God wants you to tell. 

Again we notice: 3. That in order to retain the bless- 
ing, we must work. ' ' Why stand ye here all the day 
idle?" This would be a difficult question for many to 
answer. There is no legitimate cause or reason for idle- 
ness. 

"Go work in my vineyard," is the command of 
our Lord. The Lord has no place for ' ' gentlemen of 
leisure." We never get too old to work in his vineyard. 



HOLINESS — HOW RETAINED. 85 

The sphere of our labor may become somewhat narrowed, 
but God has a little something for us all to do. Dr. Peck 
said these words once came to him with great force: 
"God can't bless nothing." If we do nothing for the 
L,ord, how can he bless us? Or how can we retain what 
we alread}' possess? 

1 ' What can I do ? " What can you do ? Do you 
know of nothing to do ? ' ' The fields are white to har- 
vest," do you not know how to reap? "Oh," you say, 
11 this thing ought to be done, but I can't do it." How 
do you know that you can not do it ? Have you tried ? 
You may not be able to do it as well as others, but you 
can do your best, and that always pleases God. 

A little girl is doing some needle-work. The stitches 
are long and crooked, and if you did not know who did 
it you would say, " What poor work." " See, mother," 
says the little one, as she hands the work to her for in- 
spection. The mother looks at it, and then, bending 
down, she kisses the little one, and says: "That is 
nicely done. ' ' The mother considered the age and inex- 
perience of the child, and her words had no hypocrisy. 
The pioneer can not build a fine mansion, but he can 
build the log cabin, and that answers for the time. He 
does the best he can. Dear reader, for you to refuse to 
work because you can not do as well as some others, is 
as foolish as it would be for the pioneer to refuse to 
build the log cabin, because he could not build a fine and 
artistic dwelling. As you hope to be saved, work. 

Improve upon your talents, or God will take away 



86 STEPS TO HOLINESS. 

that which yon have. Work to get others saved and 
sanctified. Take np the work that is at hand. Instead 
of hunting around for others to do it, do it yourself, and 
you will find yourself growing in grace. 

4. Continually reckon yourself to be dead indeed 
unto sin. On the reckoning, Sheridan Baker says: The 
tense of the Greek verb expresses the thought of a con- 
tinuous reckoning as opposed to a momentary act done 
once for all; and this is vital to all who try to live holy 
lives. Many Christians take up the cross and pray with 
the sick, or bear part in public religious services, and for 
the time feel free and happy, but expect from former ex- 
periences to repeat this crucifixion when the same or 
similar duties are again to be performed. Thus the} 7 
suffer a crucifixion at every step of their religious work; 
but if they were to reckon themselves ' ' dead indeed unto 
sin ' ' all the time in the intervals of these exercises, as 
well as when performing them, this crucifixion would 
not have to be repeated; the carnal man would remain 
dead according to the reckoning. Then, again, by over- 
looking this continuous reckoning, the enemy will inter- 
ject something that appears very much like the old 
Adam life; and if the subjects of this temptation fail just 
then to reckon themselves " dead indeed unto sin " " they 
will get into serious trouble. If, however, at this junc- 
ture they keep up the reckoning, in spite of what might 
seem to them the return of the old nature, the enemy 
will be compelled to show his cloven foot, and the trouble 
will appear in its true light as a temptation of Satan." 



HOLINESS — HOW RETAINED. 87 

5. Own your faults and mistakes. John Wesley 
said: " Be always ready to own any fault you have been 
in. If you have at any time thought, spoken, or acted 
wrong, be not backward to acknowledge it. Never dream 
that this will hurt the cause of God; no, it will further 
it. Be therefore open and frank when you are taxed 
with anything; do not seek either to evade or disguise it; 
but let it appear just as it is, and you will thereby not 
hinder but adorn the gospel." By keeping silent and 
refusing to acknowledge our faults, we grieve the Holy 
Spirit. 

6. L/ive in the use of all the ordinary and instituted 
means of grace. It is the injunction of one of the apos- 
tles, to "pray without ceasing." We must not imagine 
that we no longer need to pray. If we enjoy the bless- 
ing of holiness we ought to pray all the more. Jesus is 
more than ever our pattern, and we can not imitate his 
life without much prayer. It has been said that " prayer 
is the Christian's breath." If that is so, how soon will 
we die when we cease to breathe. Read daily the Word 
of God. Jesus tells us to search the Scriptures. Noth- 
ing will kindle afresh the fires of devotion and love in 
one's soul, like reading the Scriptures. Read them over 
and over again. If you catch the spirit of them, you 
will not tire, x Every succeeding time you will find them 
fresher and more interesting. They are a fathomless 
mine, full of rich nuggets of golden truth. Do not 
neglect the sacrament of the L,ord's supper. It is sur- 
prising to see the indifference many Christians mani- 



88 STKPS TO HOLINESS. 

fest towards this sacrament. If we approach the table of 
the Lord with due reverence, meditation and prayer, the 
spiritual benefits we derive from it are incalculable. We 
might mention, also, meditation and Christian confer- 
ence. 

In closing this chapter, we desire to urge the neces- 
sity of constant watching against sin and temptation. 
Remember that Satan is shrewd, and ever on the alert. 
If he finds you sleeping, he will gain access to your soul. 
The other day, we saw a picture of a guard on duty, 
sleeping. His gun had fallen from his hands and lay 
neglected on the ground, and rising cautiously over the 
brow of the knoll near which he was sleeping, the 
form of a man was seen with drawn sword read}'- to 
strike the fatal blow. How like Satan stealing with mur- 
derous intent toward the Christian who fails to watch. 
Temptations will crowd upon you, but j 7 ou must refuse 
to comply with them under any circumstances or to any 
degree. You must absolutely refuse to give them a mo- 
ment's favorable consideration. "Eternal vigilance is 
the price of liberty. ' ' Say, No ! no! to every form of temp- 
tation. Like Christian, when they would have won him 
back to the city of Destruction, put your fingers in your 
ears and run away from temptation, crying, "Life! life! 
eternal life!" Temptation sometimes comes in siren 
forms, but listen not to its music, as it infatuates only to 
destroy. 

And now, lastly, remember that the life of holiness is 
essentially a life of faith. As Bishop Foster says: "It 



HOLINESS — HOW RETAINED. 89 

can not continue a moment without faith; faith is its 
very root and sap. The same faith which at first intro- 
duced the principle, preserves it. li We walk by faith." 
As we think about it we are persuaded to write a few 
more words. We know that we can live a life of holi- 
ness for one moment, and if for one moment we can for 
any number of moments. What we are to do is to live 
by the moment. Don't weaken your power of resistance 
to temptation by worrying about what the future may 
bring. "Don't cross bridges before you come to them." 
Learn the song of George Quinan, entitled, " Moment 
by Moment," and sing it often. 

Now in a brief way, dear reader, we have laid before 
you our conception of how to retain the grace of holi- 
ness. If you will heed these things we are sure you will 
have no lapse in your experience, but a constant growth 
in holiness. 

THE END. 



DR. CARRADINE'S LATEST BOOK, 



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TABLE OF CONTENTS. 

Different Theories in 
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May be Lost. 

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How to Keep It. 

Some Features of the 
Sanctified Life. 

Loneliness of the Life. 

Prayer and Reading. 




TABLE OF CONTENTS. 

Witnessing. 

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The Ideal Pentecostal Church, 




By SETH C. REES, 

Quaker Minister and Evangeust. 



Like the Bible and Life of Jesus, it 
combines the characteristics of the LAMB 
and the LION, the LILY and the LIGHT- 
NING. 

Contents : Chapter I. Opening Words. II. The Ideal 
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Tolume II. 

HefcrewS-Perfection 
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* Peter— Fire. 
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GODBEY'S 
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COMMENTARY. 

NOTICE. 

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explaining, and deals thoroughly with the difficult ones, thus 
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2. It throws floods of new light upon many important 
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3. It shows the proper translation of the New Testament, 
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4. It will doubtless be the great Holiness Commentary on 
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TEARS AND 
TRIUMPHS! 



L. L. PICKETT, 
M. W. KNAPP, 
J. R. BRYANT. 



In less than two years, nearly 

ONE HUNDRED THOUSAND 

have been issued. 



EMBELLISHED 



It has proved to be just the song-book 

For Revivals, Sunday-schools, 
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. . SAY ABOUT IT. . . 

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Best.— Other song-books are good, but we verily believe that "Tears 
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Tears and %^_^ 
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^NO. 2.^- By L. L. PICKETT 
andM.W. KNAPP. 



It is Pentecostal, Evangelical, Loyal. 

It is printed in round and shaped notes, con- 
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single songs worth more than its price. 

It contains the merits intensified which 
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i in so short a time to 

. . OVER 100,000 COPIES . . 

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NIAGARA OF PRAISE 

which it is receiving the following few drops have been selected: 

Western Christian Advocate, Cincinnati. — "Will be greatly appre- 
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Rev. J. C. Johnson. — " I had four dozen yesterday and sold them in a 
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and cry as they sing. It is the best book I ever saw." 

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